ONE:These proceedings called forth an opposite class of Associations, in which the clergy of the Establishment took the lead. The bishop and clergy of Worcester, and Dr. Watson, the bishop, and the clergy of Llandaff, met and presented addresses to the king, expressing their abhorrence of the doctrines of these Associations, which made no secret of their demand for "the rights of manliberty and equality, no king, no Parliament;" and they expressed their conviction that this country already possessed more genuine liberty than any other nation whatever. They asserted that the Constitution, the Church, and State had received more improvements since the Revolution in 1688 than in all previous ages; that the Dissenters and Catholics had been greatly relieved, the judges had been rendered independent, and the laws in various ways more liberalised since the accession of his present Majesty than for several reigns previously. They asserted boldly that in no country could men rise from the lowest positions to affluence and honour, by trade, by the practice of the law, by other arts and professions, so well as in this; that the wealth everywhere visible, the general and increasing prosperity, testified to this fact, in happy contrast to the miserable condition of France. They concluded by recommending the formation of counter-associations in all parts of the country, to diffuse such constitutional sentiments and to expose the mischievous fallacies of the Democratic societies. This advice was speedily followed, and every neighbourhood became the arena of conflicting politics. The Democrats, inoculated by the wild views of French licence, injured the cause of real liberty and progress by their advocacy of the mob dominion of Paris; and the Constitutionalists, urged by the alarm and the zeal inspired by opposition, grew intolerant and persecuting. The eyes of thousands who had at first hailed the French Revolution as the happy dawn of a new era of liberty and brotherhood, were now opened by the horrors of the massacres of the French clergy in September of this year, and by the sight of swarms of priests, who had fled for security to London and were everywhere to be seen in the streets, destitute and dejected. A public meeting was called at the London Tavern towards the close of 1792, and a subscription entered into for their relief.Samuel Taylor Coleridge (b. 1772; d. 1834) published his earliest poems in association with his friends, Wordsworth, Charles Lloyd, and Charles Lamb. But his contributions, especially of the "Ancient Mariner," soon pointed them out as belonging to a genius very different. In his compositions there is a wide variety, some of them being striking from their wild and mysterious nature, some for their elevation of both spirit and language, and others for their deep tone of feeling. His "Genevive," his "Christabel," his "Ancient Mariner," and his "Hymn in the Vale of Chamouni," are themselves the sufficient testimonies of a great master. In some of his blank verse compositions the tone is as independently bold as the sentiments are philosophical and humane. Besides his own poetry, Coleridge translated part of Schiller's "Wallenstein," and[187] was the author of several prose works of a high philosophical character. Southey was as different from Coleridge in the nature of his poetical productions as Coleridge was from Wordsworth. In his earliest poems he displayed a strong resentment against the abuses of society; he condemned war in his poem on "Blenheim," and expressed himself unsparingly on the treatment of the poor. His "Botany Bay Eclogues" are particularly in this vein. But he changed all that, and became one of the most zealous defenders of things as they are. His smaller poems are, after all, the best things which he wrote; his great epics of "Madoc," "Roderick, the Last of the Goths," "The Curse of Kehama," and "Thalaba," now finding few readers. Yet there are parts of them that must always charm.
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