be capable of holding civil and military offices, of exercising liberal professions, and of becoming members of municipal corporations. How is it possible to believe that he would, of his own accord, have promised that the House of Lords and the House of Commons should be open to men to whom he would not open a guild of skinners or a guild of cordwainers? How, again, is it possible to believe that the English Peers would, while professing the most punctilious respect for public faith, while lecturing the Commons on the duty of observing public faith, while taking counsel with the most learned and upright jurist of the age as to the best mode of maintaining public faith, have committed a flagrant violation of public faith and that not a single lord should have been so honest or so factious as to protest against an act of monstrous perfidy aggravated by hypocrisy? Or, if we could believe this, how can we believe that no voice would have been raised in any part of the world against such wickedness; that the Court of Saint Germains and the Court of Versailles would have remained profoundly silent; that no Irish exile, no English malecontent, would have uttered a murmur; that not a word of invective or sarcasm on so inviting a subject would have been found in the whole compass of the Jacobite literature; and that it would have been reserved for politicians of the nineteenth century to discover that a treaty made in the seventeenth century had, a few weeks after it had been signed, been outrageously violated in the sight of all Europe?[152]
On the same day on which the Commons read for the first time the bill which subjected Ireland to the absolute dominion of the Protestant minority, they took into consideration another matter of high importance. Throughout the country, but
