1793 [8vo].
In the same year a 'second edition' was published, and also separately the Appendix, thus:
STRICTURES
ON THE
FRENCH REVOLUTION
AND THE
BRITISH CONSTITUTION,
AS WRITTEN IN 1793
IN AN
APPENDIX TO A SERMON
PREACHED BEFORE THE
STEWARDS OF THE WESTMINSTER DISPENSARY,
AT THEIR
ANNIVERSARY MEETING,
CHARLOTTE STREET CHAPEL, APRIL 1785,
BY R. WATSON, D.D.
LORD BISHOP OF LANDAFF.
Reprinted at Loughborough, (With his Lordship's permission) by Adams, Jun. and Recommended by the Loughborough Association For the Support of the Constitution to The Serious Attention of the Public. Price Twopence, being one third of the original price, 1793 [small 8vo],
The Sermon is a somewhat commonplace dissertation on 'The Wisdom and Goodness of God in having made both Rich and Poor,' from Proverbs xxii. 2: 'The rich and poor meet together, the Lord is the Maker of them all.' It could not but be most irritating to one such as young WORDSWORTH—then in his twenty-third year—who passionately felt as well with as for the poor of his native country, and that from an intimacy of knowledge and intercourse and sympathy in striking contrast with the serene optimism of the preacher—all the more flagrant in that Bishop Watson himself sprang from the very humblest ranks. But it is on the Appendix this Letter expends its force, and, except from BURKE on the opposite side, nothing more forceful, or more effectively argumentative, or informed with a nobler patriotism, is to be found in the English language. If it have not the kindling eloquence which is Demosthenic, and that axiomatic statement of principles which is Baconian, of the 'Convention,' every sentence and epithet pulsates—as its very life-blood—with a manly scorn of the false, the base, the sordid, the merely titularly eminent. It may not be assumed that even to old age WILLIAM WORDSWORTH would have disavowed a syllable of this 'Apology.' Technically he might not have held to the name 'Republican,' but to the last his heart was with the oppressed, the suffering, the poor, the silent. Mr. H. CRABB ROBINSON tells us in his Diary (vol. ii. p. 290, 3d edition): 'I recollect once hearing Mr. WORDSWORTH say, half in joke, half in earnest, "I have no respect whatever for Whigs, but I have a great deal of the Chartist in me;"' and his friend adds: 'To be sure he has. His earlier poems are full of that intense love of the people, as such, which becomes Chartism when the attempt is formally made to make their interests the especial object of legislation, as of deeper importance than the positive rights hitherto accorded to the privileged orders.' Elsewhere the same Diarist speaks of 'the brains of the noblest youths in England' being 'turned' (i. 31, 32), including WORDSWORTH. There was no such 'turning' of brain with him. He was deliberate, judicial, while at a red heat of indignation. To measure the quality of difference, intellectually and morally, between WORDSWORTH and another noticeable man who entered into controversy with Bishop WATSON, it is only necessary to compare the present Letter with GILBERT WAKEFIELD'S 'Reply to some Parts of the Bishop of Landaff's Address to the People of Great Britain' (1798).
The manuscript is wholly in the handwriting of its author, and is done with uncharacteristic painstaking; for later, writing was painful and irksome to him, and even his letters are in great part illegible. One folio is lacking, but probably it contained only an additional sentence or two, as the examination of the Appendix is complete. Following on our ending are these words: 'Besides the names which I.'
That the Reader may see how thorough is the Answer of WORDSWORTH to Bishop WATSON, the 'Appendix' is reprinted in extenso. Being comparatively brief, it was thought expedient not to put the student on a vain search for the long-forgotten Sermon. On the biographic value of this Letter, and the inevitableness of its inclusion among his prose Works, it cannot be needful to say a word. It is noticed—and little more—in the 'Memoirs' (c. ix. vol. i. pp. 78–80). In his Letters (vol. iii.) will be found incidental allusions and vindications of the principles maintained in the 'Apology.'
(b) Concerning the Relations of Great Britain, Spain, and Portugal, to each other and the common Enemy, at this Crisis; and specifically as affected by the Convention of Cintra: the whole brought to the test of those Principles, by which alone the Independence and Freedom of Nations can be Preserved or Recovered. 1809.
As stated in its 'Advertisement,' two portions of this treatise (rather than 'Tract'), 'extending to p. 25' of the completed volume, were originally printed in the months of December and January (1808–9), in the 'Courier' newspaper. In this shape it attracted the notice of no less a reader than Sir WALTER SCOTT, who thus writes of it: 'I have read WORDSWORTH'S lucubrations[3] in the 'Courier,' and much agree with him. Alas! we want everything but courage and virtue in this desperate contest. Skill, knowledge of mankind, ineffable unhesitating villany, combination of movement and combination of means, are with our adversary. We can only fight like mastiffs—boldly, blindly, and faithfully. I am almost driven to the pass of the Covenanters, when they told the Almighty in their prayers He should no longer be their God; and I really believe a few Gazettes more will make me turn Turk or infidel.'[4]
What WORDSWORTH'S own feelings and impulses were in the composition of the 'Convention of Cintra' are revealed with unwonted as fine passion in his 'Letters and Conversations' (vol. iii. pp. 256–261, &c.), whither the Reader will do well to turn, inasmuch as he returns and re-returns therein to his standing-ground in this very remarkable and imperishable book. The long Letters to (afterwards) Sir CHARLES W. PASLEY and another—never before printed—which follow the 'Convention of Cintra' itself, are of special interest. The Appendix of Notes, 'a portion of the work which WORDSWORTH regarded as executed in a masterly manner, was drawn up by De Quincey, who revised the proofs of the whole' ('Memoirs,' i. 384). Of the 'Convention of Cintra' the (now) Bishop of Lincoln (WORDSWORTH) writes eloquently as follows: 'Much of WORDSWORTH'S life was spent in comparative retirement, and a great part of his poetry concerns natural and quiet objects. But it would be a great error to imagine that he was not an attentive observer of public events. He was an ardent lover of his country and of mankind. He watched the progress of civil affairs in England with a vigilant eye, and he brought the actions of public men to the test of the great and lasting principles of equity and truth. He extended his range of view to events in foreign parts, especially on the continent of Europe. Few persons, though actually engaged in the great struggle of that period, felt more deeply than WORDSWORTH did in his peaceful retreat for the calamities of European nations, suffering at that time from the imbecility of their governments, and from the withering oppression of a prosperous despotism. His heart burned within him when he looked forth upon the contest, and impassioned words proceeded from him, both in poetry and prose. The contemplative calmness of his position, and the depth and intensity of his feelings, combined together to give a dignity and clearness, a vigour and splendour, and, consequently, a lasting value, to his writings on measures of domestic and foreign policy, qualities that rarely belong to contemporaneous political effusions produced by those engaged in the heat and din of the battle. This remark is specially applicable to his tract on the Convention of Cintra. … Whatever difference of opinion may prevail concerning the relevance of the great principles enunciated in it to the questions at issue, but one judgment can exist with respect to the importance of those principles, and the vigorous and fervid eloquence with which they are enforced. If WORDSWORTH had never written a single verse, this Essay alone would be sufficient to place him in the highest rank of English poets. … Enough has been quoted to show that the Essay on the Convention of Cintra was not an ephemeral production, destined to vanish with the occasion which gave it birth. If this were the case, the labour bestowed upon it was almost abortive. The author composed the work in the discharge of what he regarded a sacred duty, and for the permanent benefit of society, rather than with a view to any immediate results.'[5] The Bishop adds further these details: 'He foresaw and predicted that his words