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THREE:In one respect the general election happened at an unseasonable time. It was the driest and warmest summer on record. On the 28th of June, the hottest day in the year, the thermometer stood at eighty-nine and a half degrees in the shade. Several deaths were occasioned by sunstroke; among the victims were a son of Earl Grey, and Mr. Butterworth, the eminent law bookseller, a candidate for Dover. The elections were carried on in many places with great spirit. But, though there were exciting contests, the struggles were not for parties, but for measures. There were three great questions at issue before the nation, and with respect to these pledges were exacted. The principal were the Corn Laws, Catholic Emancipation, and the Slave Trade. In England and Wales one hundred and thirty-three members were returned who had never before sat in Parliament. This large infusion of new blood showed that the constituencies were in earnest. In Ireland the contests turned chiefly on the Catholic question. The organisation of the Catholic Association told now with tremendous effect. In every parish the populace were so excited by inflammatory harangues, delivered in the chapel on Sundays, after public worship, both[254] by priests and laymen��the altar being converted into a platform��that irresistible pressure was brought to bear upon the Roman Catholic electors. The "forty-shilling freeholders" had been multiplied to an enormous extent by the landlords for electioneering purposes. Roman Catholic candidates being out of the question, and the Tory interest predominant in Ireland, electioneering contests had been hitherto in reality less political than personal. They had been contests for pre-eminence between great rival families; consequently, farms were cut up into small holdings, because a cabin and a potato garden gave a man who was little better than a pauper an interest which he could swear was to him worth forty shillings a year. The Protestant landlords who pursued this selfish course little dreamt that the political power they thus created would be turned with terrible effect against themselves; and they could scarcely realise their position when, in county after county, they were driven from the representation, which some of them regarded as an inheritance almost as secure as their estates. The most powerful family in Ireland, and the most influential in the Government, was that of the Beresfords, whose principal estates lay in the county Waterford, and where no one would imagine that their candidate could be opposed with the least prospect of success. But on this occasion they suffered a signal defeat. The forty-shilling freeholders, as well as the better class of Roman Catholic farmers, were so excited by the contest that they went almost to a man against their landlords. In many cases they had got their holdings at low rents on the express condition that their vote should be at the disposal of the landlord. But all such obligations were given to the winds. They followed their priests from every parish to the hustings, surrounded and driven forward by a mass of non-electors armed with sticks and shouting for their church and their country. O'Connell was now in his glory, everywhere directing the storm which he had raised. When the contest was over, many of the landlords retaliated by evicting the tenants who had betrayed their trust and forfeited their pledges. They were tauntingly told that they might go for the means of living to O'Connell and the priests. This was a new ingredient in the cauldron of popular discontent, disaffection, and agrarian crime. The gain of the Catholic party in Ireland, however, was more than counterbalanced by the gain of the opposite party in England and Scotland.

THREE:"The Government, if it should determine under existing circumstances to maintain the statutes excluding Roman Catholics from power, must ask for new laws, the old having quite broken down. They must bring in a Bill requiring candidates for seats in Parliament to take at the hustings the oaths of supremacy and allegiance; otherwise they could not prevent Roman Catholics from contesting every vacant county and borough in the United Kingdom, and from becoming ipso facto members of Parliament, should constituencies see fit to elect them. Practically speaking, there might be small risk that either in England or Scotland this result would follow��at least, to any extent. But what was to be expected in Ireland? That every constituency, with the exception, perhaps, of the university and city of Dublin, and of the counties and boroughs of the north, would, whenever the opportunity offered, return Roman Catholics; and that the members so returned being prevented from taking their seats, three-fourths, at least, of the Irish people must remain permanently unrepresented in Parliament. Was it possible, looking to the state of parties in the House of Commons, that such a measure, if proposed, could be carried? For many years back the majorities in favour of repeal had gone on increasing, Session after Session. Even the present Parliament, elected as it had been under a strong Protestant pressure, had swerved from its faithfulness. The small majority which threw out Lord John Russell's Bill in 1827 had been converted, in 1828, into a minority; and among those who voted on that occasion with Mr. Peel, many gave him warning that hereafter they should consider themselves free to follow a different course.In 1734 the Wesleys commenced their career as preachers to the people, and were soon followed by Whitefield. This may, therefore, be considered the date of the foundation of Methodism. None of them had any the remotest idea of separating from the Church, or founding new sects. The Wesleys made a voyage to Georgia, in America, and, on their return, found their little party not only flourishing in Oxford but in London, where they had a meeting-house in Fetter Lane. Whitefield, however, was the first to commence the practice of field-preaching, amongst the colliers at Kingswood, near Bristol; but in this he was soon imitated by Wesley. As they began to attract attention by the ardour of their preaching and the wonderful effect on the people, this became necessary, for speedily all church doors were closed against them. John Wesley had a peculiar genius for the construction of a new religious community, and he was ready to collect hints for its organisation from any quarter. The most prolific source of his ordinances for his new society was the system of the Moravians, whose great settlement at Herrnhuth, in Germany, he visited, and had much consultation with its head, Count Zinzendorf. From it he drew his class-meetings, his love-feasts, and the like. In framing the constitution of his society, Wesley displayed a profound knowledge of human nature. He took care that every man and woman in his society counted for something more than a mere unit. The machinery of class-meetings and love-feasts brought members together in little groups, where every one was recognised and had a personal interest. Numbers of men, who had no higher ambition, could enjoy the distinction of class-leaders. It did not require a man to go to college and take orders to become a preacher. Thomas Maxwell with Wesley, and Howel Harris with Whitefield, led the way from the plane of the laity into the pulpits of Methodism, and have been followed by tens of thousands who have become able if not learned, and eloquent if not Greek-imbued, preachers. Wesley divided the whole country into districts, into which he sent one or more well-endowed preachers, who were called circuit preachers, or round preachers, from their going their rounds in particular circuits. Under the ministry of these men sprang up volunteer preachers, who first led prayer-meetings, and then ascended to the pulpit in the absence of the circuit preachers, and most of them soon discovered unexpected talents, and edifying their own local and often remote or obscure little auditories, became styled local preachers. Out of these local preachers ever and anon grew men of large minds and fertilising eloquence, who became the burning and shining lights of the whole firmament of Methodism. It was Wesley's object not to separate from the Church, and it was only after his death that the Wesleyans were reckoned as Nonconformists.