Blackwood's Edinburgh Magazine - Volume 61, No. 376, February, 1847

by Various

But Chesterfield's vice-royalty deserves better treatment than this. In Ireland he was an able governor. The man had something to do, and he did it. The lounger of the London clubs could not dawdle through the day in the midst of a fiery people full of faction, bleeding with the wounds of civil war, and indignant at the supremacy of the "Saxon."

Jacobitism, in England a fashion, was in Ireland a fury. In England a phantom of party, it was in Ireland a fierce superstition. In England a fading recollection of power lost, and a still feebler hope of favours to come, it was in Ireland a hereditary frenzy embittered by personal sufferings, exalted by fantastic notions of pedigree, and sanctioned by the secret but powerful stimulants of Rome. This was no place for a man to take his rest, unless he could contrive to sleep on thorns.

Chesterfield was thus forced to be vigorous and vigilant; to watch every symptom of disaffection, to suppress every incipient turbulence, to guide without the appearance of control, and to make his popularity the strength of a government almost wholly destitute of civil reputation or military force. But the highest panegyric is to be found in the period of his thus preserving the peace of Ireland. It was in 1745, when the Pretender was proclaimed in Edinburgh, when the Highland army was on its march to London, and when all the hopes of hollow courtiership and inveterate Jacobitism were turned to the triumph of the ancient dynasty. Yet, Ireland was kept in a state of quietude, and the empire was thus saved from the greatest peril since the Norman invasion.

An Irish insurrection would have largely multiplied the hazards of the Brunswick throne; and though we have firm faith in the power of England to extinguish a foreign invader, yet, when the question came to be simply one of the right to the crown, and the decision was to be made by civil conflict, the alienation, or the insurrection, of Ireland might have thrown an irresistible weight into the scale.

It is not our purpose, nor would it be becoming, to more than allude to the private life of this showy personage. His was not the era of either public or private morality. His marriage was contemptible, a connexion equally marked by love of money and neglect of honour; for his choice was the niece of the Duchess of Kendal, the duchess being notoriously the king's mistress, and Chesterfield obviously marrying the niece as being a probable heiress of her aunt, and also of bringing to her husband some share of the royal favour. He was disappointed, as he deserved, in the legacy; and seems to have been not much happier in the wife, who brought him no heir, and was apparently a compound of pride and dulness. He was more fortunate, however, in earning the political favour of the old Duchess of Marlborough, who left him £20,000 in her will.

Still, with all the political chicanery, and all the official squabbles of parliament, those were sportive times; and Walpole records the delay of the debate on the bill for naturalizing the Jews, as arising from the adjournment of the house, to attend private theatricals at Drury Lane, where Delaval had hired the theatre to exhibit himself in Othello! Walpole, in his pleasant exaggeration, says, that "the crowd of people of fashion was so great, that the footman's gallery was hung with blue ribands."

For some reason, which must now sleep with the author, he had an inveterate aversion to Seeker, then Bishop of Oxford, and afterwards translated to Canterbury. "The King," said he, "would not go to chapel because the Bishop of Oxford was to preach before him. The ministers did not insist upon his hearing the sermon, as they had lately upon his making him Dean of St. Paul's."

Character and popularity do not always depend upon the circumstances which alone ought to fix either. He then proceeds to hew the right reverend lord in pieces. "This bishop," says he, "who had been bred a Presbyterian and man-midwife, which sect and profession he had dropt for a season, while he was President of a Free-thinking Club, had been converted by Bishop Talbot, whose relation he married, and his faith settled in a prebend of Durham, whence he was transplanted by the queen, and advanced by her (who had no aversion to a medley of religions, which she always compounded into a scheme of heresy of her own) to the living of St. James's, vacant by the death of her favourite Arian, Dr. Clarke, and afterwards to the bishoprics of Bristol and Oxford."

Then, probably for the purpose of relieving the dark hues of this desperate portrait, he throws in a touch of praise, and tells us that Secker grew surprisingly popular in his parish of St. James's, and was especially approved of in the pulpit.

Secker's discourses, with his charges and lectures, still remain; and it is impossible to conceive any thing more commonplace in style, weaker in conception, or more thoroughly marked with mediocrity of mind. And yet it is perfectly possible to conceive such a man popular. What the multitude call eloquence, in the pulpit, is palpably different from eloquence any where else. At the bar, or in the legislature, it evidently consists in a mixture of strong sense and powerful feeling. It must exhibit some knowledge of the subject, and more knowledge of human nature. But the "sermons" which then achieved a passing popularity were characterised by nothing but by the most shallow notions in the most impotent language. The age of reasoners had passed away with Barrow, South, and Sherlock; and a studied mingling of affected simplicity and deliberate nonsense constituted the sole merits of the pulpit in the middle of the eighteenth century. Then, according to the proverb, that "when things come to the worst, they must mend," came the gentle enthusiasm of Wesley and the fierce declamation of Whitefield, both differing utterly in doctrine, practice, and principle, yet both regarding themselves as missionaries to restore Christianity, and both evidently believed by the multitude to be all but inspired. Their example, however, infused some slight ardour into the established pulpit, and its sermons were no longer dull rechauffes of Epictetus, and substitutes for the Gospel, taken from the schoolboy recollections of Plato. Secker reigned in this middle-age of the pulpit, and his performances are matchless as models of words without thought, doctrines without learning, and language that trickled through the ear without the possibility of reaching the understanding.