ONE:The prejudiced old man fought with desperation against the measure in the Lords. He was tremendously severe on the Government. He said, much as he had heard of the march of mind, he did not believe that the march could have been so rapid as to induce some of the changes of opinion which he had witnessed within the last year. His opinions are now among the curiosities of a bygone age. His idea of religious liberty may be seen from the following:"The Sacramental Act, though often assailed, had remained ever since the reign of Charles II., and the Annual Indemnity took away all its harshness. The obnoxious Act did not interfere with the rights of conscience, as it did not compel any[267] man to take the sacrament according to the rites of the Church of England, and only deprived him of office if he did not." He concluded by solemnly saying, "From his heart and soul, 'Not Content.'" He was effectually answered by the Duke of Wellington, and the Bill was read a second time, without a division, on the 17th of April. On the 21st he proposed an amendment to exclude Roman Catholics from the benefit of the measure by inserting in the declaration the words, "I am a Protestant." The amendment was negatived by 117 to 55; but so eager was he to have it adopted, that he renewed it on the third reading of the Bill, when the Contents were 52, Not Contents 154. Still he entered on the Journals a violent protest against the Bill, in which he was joined by the Duke of Cumberland and nine other peers. As soon as the measure was carried, all the world acknowledged the Duke of Wellington's sagacity in declining the offer of Lord Eldon to return to office; for if that sturdy adherent to ancient prejudices had been Lord Chancellor or President of the Council, the Government must either have been speedily dissolved by internal dissensions or overthrown by a vain resistance to the popular voice.
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TWO:In Wales, such was the neglect of religion by the Establishment, that, previous to 1804, there was scarcely a clergyman of the Church of England in the principality who was a native, or could preach in Welsh. The capability of a minister to make himself understood by his parishioners had been totally disregarded by those who had the presentation to livings; the exercise of patronage had alone been cared for; the souls of people went for nothing. About that time the Rev. Mr. Charles was engaged as curate in a Welsh parish. He found not a single Bible in the parish, and on extending his inquiries he scarcely found a Bible in Wales. He made this fact known to the public, in an appeal for Welsh Bibles, and for this appeal and the attendant exposure of the clerical neglect he was dismissed from his cure, and could find no bishop who would license him to preach in any other parish. But his truly Christian act had excited the attention of the religious public, and had the effect of establishing the British and Foreign Bible Society in 1804.Now, though in some obscure and ignorant parts of the country there were clubs which contemplated the foolish idea of seizing on neighbouring properties, the committees must have been very ill-informed to have drawn any such conclusion as to the Hampden Clubs, which were organised for Parliamentary reform under the auspices of Sir Francis Burdett, Major Cartwright, Lord Cochrane, Cobbett, and others. Most of these persons had large properties to be sacrificed by the propagation of any such principles, and the great topics of Cobbett's Register, the organ through which he communicated with the people, were the necessity of refraining from all violence, and of rising into influence by purely political co-operation. But these reports answered the purposes of the Government, and they proceeded to introduce, and succeeded in passing, four Acts for the suppression of popular opinion. The first was to provide severe punishment for all attempts to seduce the soldiers or sailors from their allegiance; the second to give safeguards to the person of the Sovereign, but which did not include the most effectual of allthat of making him beloved; the third was to prevent seditious meetings, and gave great power to the magistrates and police to interfere with any meeting for the mildest Reforms; the fourth was the old measure of suspension of the Habeas Corpus Act, which armed the magistrates with the fearful authority to arrest and imprison at pleasure, without being compelled to bring the accused to trial. The last of these Acts was not passed till the 29th of March, and it was to continue in force only till the 1st of July. But in the meantime events took place which occasioned its renewal.
ONE:The English Dissenters were led, notwithstanding the difference in creed, to sympathise to a considerable extent with Irish Catholics in their agitation against the Church establishment. Dissenters felt particularly aggrieved by the tests which debarred them from obtaining University degrees, which, they justly contended, should be attainable as a matter of right on equal grounds by citizens of all denominations. A petition was presented by Lord Grey on the 21st of March in the Upper House, and by Mr. Spring-Rice on the 24th in the Commons; but no step was taken in consequence till after the Easter recess, when Colonel Williams moved an Address to the Crown, praying that the Universities of Oxford and Cambridge should no longer act under the letters of James I. Mr. Wood moved an amendment to the effect that it was more advisable to proceed by Bill, which was carried by a large majority; but before anything could be done the exclusive spirit of both Universities was roused to a pitch of violent excitement, and in the midst of the controversial storm the quiet voice of reason could not be heard. Mr. Stanley could not see why a man should sign the Thirty-Nine Articles in order to obtain a literary degree, and he deprecated the idea that such a subscription should be regarded as a mere matter of form. Sir Robert Peel was not yet prepared to carry out fully the principle of religious equality. The Bill, he argued, would give to Jews, infidels, and atheists a statutable right of demanding admission into our Universities. Dissenters had been freed from all civil disabilities by the repeal of the Test Acts, and the Roman Catholics by the Emancipation Act; a vast change had been effected in the constitution of Parliament by the Reform Act: and after all those concessions, were they now to be deprived of an Established Church? What was the essence of an Established Church? What but the legislative recognition of it on the part of the State? Parliament was therefore entitled to say to the Dissenters, "With that legislative recognition you shall not interfere." In a brief speech, full of sound sense, Lord Althorp showed the absurdity of those arguments and apprehensions. The second reading of the Bill was carried by a majority of 321 to 194. It was opposed by the Speaker in committee, but having there received some amendments, it was read a third time and passed on the 28th of July by a majority of 164 against 75. In the Lords it was denounced by the Duke of Gloucester, Chancellor of the University of Cambridge, who moved that it be read a second time that day six months. He was followed by the Duke of Wellington, Chancellor of the University of Oxford. Lord Brougham ably defended the measure, but in vain. The Bill was rejected by a majority of 187 against 85. An attempt made by Lord Althorp to abolish church-rates, and to grant in lieu thereof the sum of 250,000 from the land-tax, to effect a[376] commutation of tithes, and to allow Dissenters to get married in their own chapels, was equally unsuccessful.But it was not till the end of July that Lord Clarendon obtained the extraordinary powers which he demanded for putting down rebellion. These were conveyed in an Act to empower the Lord-Lieutenant to apprehend and detain till the 1st day of March, 1849, such persons as he should "suspect" of conspiring against her Majesty's person or Government. On the 27th of July a despatch from Dublin appeared in the late editions of some of the London morning papers, stating that the railway station at Thurles had been burned; that for several miles along the lines the rails had been torn up; that dreadful fighting had been going on in Clonmel; that the people were armed in masses; that the troops were over-powered; that some refused to act; that the insurrection had also broken out in Kilkenny,[568] Waterford, and Cork, and all through the South. This was pure invention. No such events had occurred. In order to avoid arrest, the leaders fled from Dublin, and the clubs were completely dispersed. Mr. Smith O'Brien started on the 22nd by the night mail for Wexford. From Enniscorthy he crossed the mountains to the county Carlow; at Graiguemanagh he visited the parish priest, who offered him no encouragement, but gave him to understand that, in the opinion of the priests, those who attempted to raise a rebellion in the county were insane. He passed on to the towns of Carlow and Kilkenny, where he harangued the people and called upon them to rise. He arrived at Carrick-on-Suir on the 24th, and thence he went to Cashel. Leaders had been arrestednamely, Duffy, Martin, Williams, O'Doherty, Meagher, and Doheny. The Act, which received the Royal Assent on the 29th of July, was conveyed by express to Dublin, and immediately the Lord-Lieutenant issued a proclamation ordering the suppression of the conspiracy, which should have been done six months before. In pursuance of this proclamation, the principal cities were occupied by the military. Cannon were planted at the ends of the streets, and all but those who had certificates of loyalty were deprived of their arms. The police entered the offices of the Nation and Felon, seized all the copies of those papers, and scattered the types. Twelve counties were proclaimed, and a number of young men arrested having commissions and uniforms for the "Irish Army of Liberation."
TWO:The taste for Italian music was now every day increasing; singers of that nation appeared with great applause at most concerts. In 1703 Italian music was introduced into the theatres as intermezzi, or interludes, consisting of singing and dancing; then whole operas appeared, the music Italian, the words English; and, in 1707, Urbani, a male soprano, and two Italian women, sang their parts all in Italian, the other performers using English. Finally, in 1710, a complete Italian opera was performed at the Queen's Theatre, Haymarket, and from that time the Italian opera was regularly established in London. This led to the arrival of the greatest composer whom the world had yet seen. George Frederick Handel was born at Halle, in Germany, in 1685. He had displayed wonderful genius for music as a mere child, and having, at the age of seven years, astonished the Duke of Saxe Weissenfelsat whose court his brother-in-law was a valetwho found him playing the organ in the chapel, he was, by the Duke's recommendation, regularly educated for the profession of music. At the age of ten, Handel composed the church service for voices and instruments; and after acquiring a great reputation in Hamburgwhere, in 1705, he brought out his "Almira"he proceeded to Florence, where he produced the opera of "Rodrigo," and thence to Venice, Rome, and Naples. After remaining in Italy four years, he was induced to come to England in 1710, at the pressing entreaties of many of the English nobility, to superintend the opera. But, though he was enthusiastically received, the party spirit which raged at that period soon made it impossible to conduct the opera with any degree of self-respect and independence. He therefore abandoned the attempt, having sunk nearly all his fortune in it, and commenced the composition of his noble oratorios. Racine's "Esther," abridged and altered by Humphreys, was set by him, in 1720, for the chapel of the Duke of Chandos at Cannons. It was, however, only by slow degrees that the wonderful genius of Handel was appreciated, yet it won its way against all prejudices and difficulties. In 1731 his "Esther" was performed by the children of the chapel-royal at the house of Bernard Gates, their master, and the following year, at the king's command, at the royal theatre in the Haymarket. It was fortunate for Handel that the monarch was German too, or he might have quitted the country in disgust before his fame had triumphed over faction and ignorance. So far did these operate, that in 1742, when he produced his glorious "Messiah," it was so coldly received that it was treated as a failure. Handel, in deep discouragement, however, gave it another trial in Dublin, where the warm imaginations of the Irish caught all its sublimity, and gave it an enthusiastic reception. On its next presentation in London his audience reversed the former judgment, and the delighted composer then presented the manuscript to the Foundling Hospital, where it was performed annually for the benefit of that excellent institution, and added to its funds ten thousand three hundred pounds. It became the custom, from 1737, to perform oratorios[156] on the Wednesdays and Fridays in Lent. Handel, whose genius has never been surpassed for vigour, spirit, invention, and sublimity, became blind in his latter years. He continued to perform in public, and to compose, till within a week of his death, which took place on April 13, 1759.
