LITMIR.BIZ

CHAPTER X.

       Table of Contents

       A Visionary

      ABOUT the time of the marriage of the Duchess of Bellamont, her noble family, and a few of their friends, some of whom also believed in the millennium, were persuaded that the conversion of the Roman Catholic population of Ireland to the true faith, which was their own, was at hand. They had subscribed very liberally for the purpose, and formed an amazing number of sub-committees. As long as their funds lasted, their missionaries found proselytes. It was the last desperate effort of a Church that had from the first betrayed its trust. Twenty years ago, statistics not being so much in vogue, and the people of England being in the full efflorescence of that public ignorance which permitted them to believe themselves the most enlightened nation in the world, the Irish ‘difficulty’ was not quite so well understood as at the present day. It was then an established doctrine, and all that was necessary for Ireland was more Protestantism, and it was supposed to be not more difficult to supply the Irish with Protestantism than it had proved, in the instance of a recent famine, 1822, to furnish them with potatoes. What was principally wanted in both cases were subscriptions.

      When the English public, therefore, were assured by their co-religionists on the other side of St. George’s Channel, that at last the good work was doing; that the flame spread, even rapidly; that not only parishes but provinces were all agog, and that both town and country were quite in a heat of proselytism, they began to believe that at last the scarlet lady was about to be dethroned; they loosened their purse-strings; fathers of families contributed their zealous five pounds, followed by every other member of the household, to the babe in arms, who subscribed its fanatical five shillings. The affair looked well. The journals teemed with lists of proselytes and cases of conversion; and even orderly, orthodox people, who were firm in their own faith, but wished others to be permitted to pursue their errors in peace, began to congratulate each other on the prospect of our at last becoming a united Protestant people.

      In the blaze and thick of the affair, Irish Protestants jubilant, Irish Papists denouncing the whole movement as fraud and trumpery, John Bull perplexed, but excited, and still subscribing, a young bishop rose in his place in the House of Lords, and, with a vehemence there unusual, declared that he saw ‘the finger of God in this second Reformation,’ and, pursuing the prophetic vein and manner, denounced ‘woe to those who should presume to lift up their hands and voices in vain and impotent attempts to stem the flood of light that was bursting over Ireland.’

      In him, who thus plainly discerned ‘the finger of God’ in transactions in which her family and feelings were so deeply interested, the young and enthusiastic Duchess of Bellamont instantly recognised the ‘man of God;’ and from that moment the right reverend prelate became, in all spiritual affairs, her infallible instructor, although the impending second Reformation did chance to take the untoward form of the emancipation of the Roman Catholics, followed in due season by the destruction of Protestant bishoprics, the sequestration of Protestant tithes, and the endowment of Maynooth.

      In speculating on the fate of public institutions and the course of public affairs, it is important that we should not permit our attention to be engrossed by the principles on which they are founded and the circumstances which they present, but that we should also remember how much depends upon the character of the individuals who are in the position to superintend or to direct them.

      The Church of England, mainly from its deficiency of oriental knowledge, and from a misconception of the priestly character which has been the consequence of that want, has fallen of late years into great straits; nor has there ever been a season when it has more needed for its guides men possessing the higher qualities both of intellect and disposition. About five-and-twenty years ago, it began to be discerned that the time had gone by, at least in England, for bishoprics to serve as appanages for the younger sons of great families. The Arch-Mediocrity who then governed this country, and the mean tenor of whose prolonged administration we have delineated in another work, was impressed with the necessity of reconstructing the episcopal bench on principles of personal distinction and ability. But his notion of clerical capacity did not soar higher than a private tutor who had suckled a young noble into university honours; and his test of priestly celebrity was the decent editorship of a Greek play. He sought for the successors of the apostles, for the stewards of the mysteries of Sinai and of Calvary, among third-rate hunters after syllables.

      These men, notwithstanding their elevation, with one exception, subsided into their native insignificance; and during our agitated age, when the principles of all institutions, sacred and secular, have been called in question; when, alike in the senate and the market-place, both the doctrine and the discipline of the Church have been impugned, its power assailed, its authority denied, the amount of its revenues investigated, their disposition criticised, and both attacked; not a voice has been raised by these mitred nullities, either to warn or to vindicate; not a phrase has escaped their lips or their pens, that ever influenced public opinion, touched the heart of nations, or guided the conscience of a perplexed people. If

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