It was as the representative of this temper of the people at large, of its mingled mood of terror at the new developements of freedom and yet of faith in freedom itself, of its dread of progress and yet its hope of a time when a larger national life should again become possible, that Pitt had gathered the nation round him from the opening of the war. Much indeed of the seeming weakness and uncertainty of his statesmanship throughout the struggle sprang from the fidelity with which he reflected this double aspect of national opinion. He has been blamed for fighting the French Revolution at all, as he has been blamed for not entering on an anti-revolutionary crusade. But his temper was that of the nation as a whole. He shrank from the fanaticism of Burke as he shrank from the fanaticism of Tom Paine: his aim was not to crush France or the Revolution, but to bring the struggle with them to such an end as might enable England to return in safety to the work of progress which the struggle had interrupted. And it was this that gave significance to his fall. It was a sign that the time had come when the national union which Pitt embodied must dissolve with the disappearance of the force that created it; when resistance had done its work, and the arrest of all national movement had come to an end with the attitude of mere resistance from which it sprang; when in face of a new France and a new French policy England could again return to her normal political life, and the impulses towards progress which had received so severe a check in 1792 could again flow in their older channels. In such a return Pitt himself took the lead; and his proposal of Catholic emancipation was as significant of a new era of English life as the Peace of Lunéville was significant of a new settlement of Europe.
In Pitt's mind the Union which he brought about in 1800 was more than a mere measure for the security of the one island; it was a first step in the regeneration of the other. The legislative connexion of the two countries was only part of the plan which he had conceived for the conciliation of Ireland. With the conclusion of the Union indeed, his projects of free trade between the two countries, projects which had been defeated a few years back by the folly of the Irish Parliament, came quietly into play; and in spite of insufficient capital and social disturbance the growth of the trade, shipping, and manufactures of Ireland has gone on without a check from that time to this. The change which brought Ireland directly under the common Parliament was followed too by a gradual revision of its oppressive laws and an amendment in their administration; while taxation was lightened, and a faint beginning made of public instruction. But in Pitt's mind the great means of conciliation was the concession of religious equality. In proposing to the English Parliament the union of the two countries he pointed out that when thus joined to a Protestant country like England all danger of a Catholic supremacy in Ireland, even should Catholic disabilities be removed, would be practically at an end. In such a case, he suggested that "an effectual and adequate provision for the Catholic clergy" would be a security for their loyalty. His words gave strength to the hopes of "Catholic emancipation," as the removal of what remained of the civil disabilities of Catholics was called, which were held out by his agent, Lord Castlereagh, in Ireland itself as a means of hindering any opposition to the project of Union on the part of the Catholics. It was agreed on all sides that their opposition would have secured its defeat; and the absence of such a Catholic opposition showed the new trust in Pitt which was awakened by the hints of Lord Castlereagh. The trust had good grounds to go on. After the passing of the bill Pitt prepared to lay before his Cabinet a measure which would have raised not only the Irish Catholic but the Irish Dissenter to a perfect equality of civil rights. He proposed to remove all religious tests which limited the exercise of the franchise, or which were required for admission to Parliament, the magistracy, the bar, municipal offices, or posts in the army or the service of the State. An oath of allegiance and of fidelity to the Constitution was substituted for the Sacramental test; while the loyalty of the Catholic and Dissenting clergy was secured by a grant of some provision to both on the part of the State. To win over the Episcopal Church to such an equality measures were added for strengthening its modes of discipline, as well as for increasing the stipends of its poorer ministers, while a commutation of tithes was planned as a means of removing a constant source of quarrel between the Protestant clergy and the Irish people.