THREE:Much opposition was excited by the part of Mr. Stanley's letter to the Duke of Leinster which spoke of "encouraging" the clergy to give religious instruction, and requiring the attendance of the scholars at their respective places of worship on Sunday to be registered by the schoolmaster. This was treading on religious ground, and committing both Protestants and Catholics to the actual support of what they mutually deemed[359] false. But the Government were driven to this course by the cry of "infidelity" and "atheism" which the new plan encountered as soon as it was proposed in Parliament. Explanations were afterwards issued by authority, showing that the "encouragement" of religious instruction meant only granting "facility of access" to the children out of school hours, not "employing or remunerating" the teachers. The Commissioners very properly treated the Bible as a book for religious instruction; but so far from offering the sacred volume an "indignity," or "forbidding" its use, they said: "To the religious instructors of the children they cheerfully leave, in communicating instruction, the use of the sacred volume itself, as containing those doctrines and precepts a knowledge of which must lie at the foundation of all true religion." To obviate every cavil, however, as far as possible, without departing from the fundamental principle of the Board, it was arranged that the Bible might be read at any hour of the day, provided the time was distinctly specified, so that there should be no suspicion of a desire to take advantage of the presence of Roman Catholics. This satisfied the Presbyterians, who nearly all placed their schools in connection with the Board. But the great body of the Established clergy continued for some time afterwards hostile, having put forward the Church Education Society as a rival candidate for Parliamentary recognition and support. Its committee declared that the national system was "essentially defective" in permitting the Catholic children to refuse the Bible. They said this permission "involves a practical indignity to the Word of God," and that it was "carrying into effect the discipline of the Church of Rome, in restricting the use of the inspired writings." This was the grand charge against the Board, the vital point in the controversy.The great philosopher of this period was John Locke (b. 1632; d. 1704). Locke had much to do with the governments of his time, and especially with that extraordinary agitator and speculator, Ashley, Lord Shaftesbury, whom he attended in his banishment, and did not return till the Revolution. Yet, though so much connected with government, office, and the political schemers, Locke remained wonderfully unworldly in his nature. His philosophical bias, no doubt, preserved him from the corrupt influences around him. He was a staunch advocate of toleration, and wrote three letters on Toleration, and left another unfinished at his death. In these he defended both religious and civil liberty against Jonas Proast and Sir Robert Filmer, advocates of the divine right of kings. His "Thoughts on Education" and his "Treatises on Government" served as the foundations of Rousseau's "Emile" and his "Contrat Social." Besides these he wrote numerous works of a theological kind, as "The Vindication of the Reasonableness of Christianity;" and in his last years, "A Discourse upon Miracles," "Paraphrases of St. Paul," and "An Essay for the Understanding of St. Paul's Epistles;" a work "On the Conduct of the Understanding," and "An Examination of Father Malebranche's Opinion of Seeing all Things in God." But his great work is his "Essay concerning the Human Understanding." This may be considered the first pure and systematic treatise on metaphysics in the English language; and though the pursuit of the science since his time has led to the rejection of many of his opinions, the work will always remain as an able and clearly-reasoned attempt to follow the method of Bacon in tracing the nature and operations of the understanding.
19 August 2015, John Doe
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THREE:
THREE:The year 1839 will be always memorable for the establishment of the system of a uniform penny postage, one of those great reforms distinguishing the age in which we live, which are fraught with vast social changes, and are destined to fructify throughout all time with social benefits to the human race. To one mind pre-eminently the British Empire is indebted for the penny postage. We are now so familiar with its advantages, and its reasonableness seems so obvious, that it is not easy to comprehend the difficulties with which Sir Rowland Hill had to contend in convincing the authorities and the public of the wisdom and feasibility of his plan. Mr. Rowland Hill had written a pamphlet on Post Office Reform in 1837. It took for its starting-point the fact that whereas the postal revenue showed for the past twenty years a positive though slight diminution, it ought to have shown an increase of 507,700 a year, in order to have simply kept pace with the growth of population, and an increase of nearly four times that amount in order to have kept pace with the growth of the analogous though far less exorbitant duties imposed on stage coaches. The population in 1815 was 19,552,000; in 1835 it had increased to 25,605,000. The net revenue arising from the Post Office in 1815 was 1,557,291; in 1835 it had decreased to 1,540,300. At this period the rate of postage actually imposed (beyond the limits of the London District Office) varied from fourpence to one and eightpence for a single letter, which was interpreted to mean a single piece of paper, not exceeding an ounce in weight. A second piece of paper or any other enclosure, however small, constituted a double letter. A single sheet of paper, if it at all exceeded an ounce in weight, was charged with fourfold postage. The average charge on inland general post letters was nearly ninepence for each letter. In London the letter-boxes were only open from eight in the morning to seven p.m., and a letter written after that hour on Friday did not reach Uxbridge earlier than Tuesday morning.
THREE:The Nabob of Oude zealously embraced the cause of Meer Cossim. He possessed not only great resources in his own province, but he possessed additional authority with the natives from having received also at his court the titular emperor of Delhi, Shah Allum, who, though driven from his throne and territory by the Mahrattas, was still in the eyes of the people the Great Mogul. With the Great Mogul in his camp, and appointed vizier by him, Sujah Dowlah advanced at the head of fifty thousand men against Major Adams and his little army, now numbering about one thousand two hundred Europeans and eight thousand Sepoys. Before the two armies came in sight of each other Adams died, and the command was assumed by Major, afterwards Sir Hector Munro. Munro led his army to Buxar, more than a hundred miles higher up the Ganges. There, in the month of October, 1764, he came into conflict with the army of Oude, and put it thoroughly to the rout, killing four thousand men and taking one hundred and thirty pieces of cannon and much spoil.