It was, therefore, with the almost unanimous approval of both parties that the bill framed for the suppression of the Association was received. The framing of such a bill was not unattended by difficulties, as Peel acknowledged,[206] since "no one wished to declare that every political meeting was illegal;" while at the same time it was necessary to guard against "having its enactments evaded, since a more dangerous precedent than the successful evasion of acts of the Legislature could scarcely be conceived." But the measure, as it was proposed, skilfully steered clear of these difficulties. It met them by intrusting "the enforcement of the law to be enacted to one person alone." The bill proposed "to give to the Lord-lieutenant, and to him alone, the power of suppressing any association or meeting which he might think dangerous to the public peace, or inconsistent with the due administration of the law; together with power to interdict the assembly of any meeting of which previous notice should have been given, and which he should think likely to endanger the public peace, or to prove inconsistent with the due administration of the law." And farther, "to interdict any meeting or association which might be interdicted from assembling, or which might be suppressed under this act, from receiving and placing at their control any moneys by the name of rent, or any other name." But the act was not to be one of perpetual duration. It could not be concealed that such a prohibition or limitation of the general right of public meeting and public discussion was a suspension of a part of the constitution; and therefore the ministers were content to limit its operation "to one year and the end of the then next session of Parliament," feeling "satisfied that there would be no objection to continue it, if there should be any necessity for its continuance." And this limitation was a substantial mitigation of its severity. It made the bill, as Mr. Stanley correctly described it, "not a permanent infringement on the constitution, but a temporary deviation from it, giving those powers which were necessary at the moment," but not maintaining them an hour longer than they were necessary.
And this seems to be the course most in accordance with the spirit of the constitution, with former practice, with common-sense. Deeds which violate the letter of the law can be dealt with by the law. But actions or courses of action which, even if they may be thought to overstep the law, transgress it so narrowly as to elude conviction, can only be reached by enactments which also go in some degree beyond the ordinary law; and, so going beyond it, are to that extent encroachments on the ordinary privileges and rights of the subject, and suspensions of the constitution. But the very term "suspension" shows that the power conferred is but temporary, otherwise it would be synonymous with abrogation. And all parties may wisely agree, as they did in this instance, to a temporary suspension of the people's rights, though there would be none to whom their permanent abrogation would not be intolerable.
The bill, then, for the suppression of the Association passed with universal approval, and it may be regarded as furnishing a model for dealing with similar associations, if ever they should arise. And as soon as it was passed Mr. Peel introduced the greater measure, that for the repeal of the disabilities. In drawing the necessary bill the ministers had had two questions of special importance to consider: firstly, whether it should be unlimited concession which should be granted, such as would throw open to the Roman Catholics every kind of civil office; and, secondly, whether it should be accompanied by any other measure, which might render it more palatable to its adversaries, as diminishing a portion at least of the dangers which those who regarded the question in a purely political light most apprehended. On the first point it was determined that, with the exception of three civil offices, those of the Lord Chancellors of England and Ireland and the Lord-lieutenant of Ireland,[207] and some of a purely ecclesiastical character, such as the Judge of the Court of Arches, every kind of preferment should be opened to the Roman Catholics.[208] The declaration against Transubstantiation and the oath of supremacy, certain expressions in which were the obstacles which had hitherto kept the Roman Catholics out of office and out of Parliament, were to be repealed, and another to be substituted for them which should merely bind him who took it to defend the King, to maintain the Protestant succession, and to declare that "it was not an article of his faith, and that he renounced, rejected, and abjured the opinion, that princes excommunicated or deposed by the Pope might be deposed and murdered; and that he disclaimed, disavowed, and solemnly abjured any intention to subvert the present Church Establishment as settled by law within this realm, and that he would never exercise any privilege to which he was or might become entitled to disturb or weaken the Protestant religion or Protestant government in this kingdom."[209]
The second question was, it will probably be confessed, even more important. Pitt, who had always contemplated, and had encouraged the Irish Roman Catholics to contemplate, the abolition of their political disabilities as an indispensable appendage to, or, it may be said, part of the Union, had designed, farther, not to confine his benefits to the laymen, but to endow the Roman Catholic clergy with adequate stipends, a proposal which was received with the greatest thankfulness, not only by the Irish prelates and clergy themselves, but also by the heads of their Church at Rome, who were willing, in return, to give the crown a veto on all the ecclesiastical appointments of their Church in the two islands.[210] The justice of granting such an endowment could hardly be contested. The Reformation in Ireland, if what had taken place there could be called a reformation at all, had been wholly different from the movement which had almost extinguished Popery in England. The great majority of the Irish people had never ceased to adhere to the Romish forms, and the Reformation there had been simply a transfer of the property of the Romish Church to the Church of England, unaccompanied by any corresponding change of belief in the people, who had an undeniable right to claim that the state, while making this transfer, should not deprive of all provision the clergy to whose ministrations they still clung with a zeal and steadiness augmented rather than diminished by the discouragements under which they adhered to them.
The policy of granting such endowment was equally conspicuous. No measure could so bind the clergy to the government; and no such security for the loyalty and peaceful, orderly behavior of the poorer classes could be provided, as might be expected from the attachment to the government of those who had over them an influence so powerful in its character and so unbounded in its strength as their priests. And the Duke of Wellington, who had at one time been himself the Irish Secretary, and, as an intimate friend of Lord Castlereagh, who held that office at the time of the Union, had a perfect knowledge of what had been intended at that time-and who was, of course, aware of the very decided favor which the House of Commons had so lately shown to the project-proposed to follow out Pitt's plan in that particular, and to connect a provision[211] for the Roman Catholic clergy with the removal of their political disabilities from the laymen. Unluckily, Peel, who, throughout the whole transaction, was, of all the cabinet, the counsellor on whose judgment he most relied, took a different view of the expediency of making such a provision, having, indeed, "no objection to it in point of principle." But he saw many practical difficulties, which he pressed on the Duke with great earnestness. He argued that for the government "to apply a sum of money to the payment of the ministers of the Church of Rome in Ireland, granting a license for the performance of their spiritual functions, would be a virtual and complete supersession, if not repeal, of the laws which prohibit intercourse with Rome;" and asked, "Could the state affect to be ignorant that the bishop whom it paid derived his right to be a bishop from the See of Rome?" Another difficulty he found in the apprehension that "the admission of the right of the Roman Catholic clergy to an endowment might produce similar claims on the part of the Dissenters in England, who contribute in like manner to the support of their own religion and of the established religion also." He suggested, farther, that, if the Roman Catholic priest were allowed, in addition to his stipend, "to receive dues, Easter offerings, etc., from his parishioners, his condition would then be better than that of the ministers of the Established Church in many of the parishes in Ireland." And, finally, he urged the practical objection, that the endowment would greatly strengthen the opposition to the whole measure, by the reluctance which, "on purely religious grounds," many would feel to the endowment of the Roman Catholic faith, who would yet be inclined to acquiesce in the removal of the disabilities, "on grounds rather political than religious." He was "not insensible to the importance of establishing some bond of connection between the Roman Catholic clergy and the state;" but he believed that the omission of a provision for their endowment "was important to the ultimate success of the government in proposing the measure before them."