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Besides succeeding to the government of a country whose chief province was thus exhausted, the finances of the Company were equally drained, both in Calcutta and at home, and the Directors were continually crying to Hastings for money, money, money! As one means of raising this money, they sent him a secret order to break one of their most solemn engagements with the native princes. When they bribed Meer Jaffier to depose his master, by offering to set him in his seat, and received in return the enormous sums mentioned for this elevation, they settled on Meer Jaffier and his descendants an annual income of thirty-two lacs of rupees, or three hundred and sixty thousand pounds. But Meer Jaffier was now dead, and his eldest son died during the[324] famine. The second son was made Nabob, a weak youth in a weak government, and as the Company saw that he could not help himself, they ordered Hastings to reduce the income to one-half. This was easily done; but this was not enough, disgraceful as it was. Mohammed Reza Khan, who had been appointed by the Company the Nabob's Minister, on the ground that he was not only a very able but a very honest man, they ordered to be arrested on pretended pleas of maladministration. He and all his family and partisans must be secured, but not in an open and abrupt way, which might alarm the province; they were to be inveigled down from Moorshedabad to Calcutta, on pretence of affairs of government, and there detained. Nuncomar, the Hindoo, who had been displaced, in order to set up Mohammed, who was a Mussulman, and who had been removed on the ground of being one of the most consummate rogues in India, was to be employed as evidence against Mohammed. Hastings fully carried out the orders of the secret committee of the India House. He had Mohammed seized in his bed, at midnight, by a battalion of sepoys; Shitab Roy, the Minister of Bahar, who acted under Mohammed at Patna, was also secured; and these two great officers and their chief agents were sent down to Calcutta under guard, and there put into what Hastings called "an easy confinement." In this confinement they lay many months, all which time Nuncomar was in full activity preparing the charges against them. Shitab Roy, like Mohammed, stood high in the estimation of his countrymen of both faiths; he had fought on the British side with signal bravery, and appears to have been a man of high honour and feeling. But these things weighed for nothing with Hastings or his masters in Leadenhall Street. He hoped to draw large sums of money from these men; but he was disappointed. Though he himself arranged the court that tried them, and brought up upwards of a hundred witnesses against them, no malpractice whatever could be proved against them, and they were acquitted. They were therefore honourably restored, the reader will think. By no means. Such were not the intentions of the Company or of Hastings. Whilst Mohammed and Shitab Roy had been in prison, Hastings had been up at Moorshedabad, had abolished the office of Minister in both Patna and Moorshedabad, removed all the government business to Calcutta, cut down the income of the young Nabob, Muharek-al-Dowla, to one half, according to his instructions, and reduced the Nabob himself to a mere puppet. He had transferred the whole government to Calcutta, with all the courts of justice, so that, writes Hastings, "the authority of the Company is fixed in this country without any possibility of competition, and beyond the power of any but themselves to shake it."But all this was but preliminary to the great battle which commenced on the 30th of this month and decided the fate of the Ministry. Lord John Russell, after the House had been called over, moved, "That the House should resolve itself into a committee of the whole House, to consider the temporalities of the Church of Ireland, with a view of applying any surplus of the revenues not required for the spiritual care of its members to the general education of all classes of the people, without distinction of religious persuasion." This resolution was skilfully framed to secure the support of all the Liberal party, and of the English Dissenters as well as the Irish Catholics; all of them being able to agree upon it, and to act together without inconsistency, though each might act from different motives and with different objects. The discussion was particularly interesting, as it turned very much upon the great question of religious establishments. Lord John Russell, Lord Howick, and Mr. Sheil, while fully admitting that an establishment tends to promote religion and to preserve good order, contended that it ought not to be maintained where it fails to secure these objects, and that it must always fail when, as in Ireland, the members of the Established Church are only a minority of the nation, while the majority, constituting most of the poorer classes, are thrown upon the voluntary system for the support of their clergy. Concurring with Paley in his view of a Church establishment��that it should be founded upon utility, that it should communicate religious knowledge to the masses of the people, that it should not be debased into a State engine or an instrument of political power,��they demanded whether the Church of Ireland fulfilled these essential conditions of an establishment. They asked whether its immense revenues had been employed in preserving and extending the Protestant faith in Ireland. In the course of something more than a century it was stated that its revenues had increased sevenfold, and now amounted to ��800,000 a year. Had its efficiency increased in the same proportion? Had it even succeeded in keeping its own small flocks within the fold? On the contrary, they adduced statistics to show a lamentable falling off in their numbers.Trautmansdorff now hastened to conciliate in earnest. He issued two-and-twenty separate proclamations, made all kinds of fair promises, restored the arms of the citizens, and liberated the imprisoned patriots. But it was too late. The insurgents, under Van der Mersch, were fast advancing towards Brussels, and Dalton marched out to meet them; but he was confounded by the appearance of their numbers, and entered into an armistice of ten days. But this did not stop the progress of insurrection in Brussels. There the people rose, and resolved to open the gates to their compatriots. Women and children tore up the palisades, and levelled the entrenchments. The population assumed the national cockade, and the streets resounded with cries of "Long live the Patriots!" "Long live Van der Noot!" Dalton retreated into Brussels, but found no security there. The soldiers began to desert. The people attacked those who stood to their colours, and Dalton was glad to secure his retreat by a capitulation. In a few days the insurgents from Breda entered, Trautmansdorff having withdrawn at their approach, and the new federal union of the Netherlands was completely established. The State of Luxembourg was the only one remaining to Joseph, and thither Dalton retired with his forces, five thousand in number.

ONE:(After the Portrait by Dance, in Greenwich Hospital.)

ONE:

ONE: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 arrested��namely, 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."Tillotson and South were the great authors of sermons of this period. Tillotson was one of the most popular preachers of the time, but may be said to have done more good by his liberal and amiable influence at the head of the Church than by his preaching. There is a solid and genuinely pious character about the sermons of Tillotson which suited the better-trained class of mind of his age, but which would now be deemed rather heavy. South has more life and a more popular style; he was therefore more attractive to the courtiers of his day than to the sober citizens, and he has larded his text with what were then deemed sprightly sallies and dashing phrases, but which are now felt as vulgarisms. Both divines, however, furnished succeeding preachers with much gleaning.

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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.[See larger version]