The Real Gladstone: An Anecdotal Biography. James Ewing Ritchie

in order that she soon might be got rid of. He then argued that if Mr. Gladstone’s sympathy with Mr. Spurgeon is what his presence at the Tabernacle would imply, we have a satisfactory explanation of the unsatisfactory character of Mr. Gladstone’s ecclesiastical appointments. Mr. Spurgeon is a foe to the Church; Mr. Gladstone goes to hear him, therefore he is a foe of the Church. Mr. Gladstone, being a foe of the Church, appoints as Bishops, Deans and Canons the men who will do the Church most mischief. Of course, the Saturday Review did its best to make Mr. Gladstone ridiculous in connection with the affair. ‘Some jealousy may be aroused in rival Bethels by this announcement, which is, we believe, the first of its kind. But it may possibly be that Mr. Gladstone is going to take a course, and that he will distribute the steps of that course equally among the various tabernacles of his stanchest supporters. The battle of the Constitution is to be fought out in the precincts of Ebenezer, and Ebenezer must be accordingly secured. Mr. Gladstone’s plan is unquestionably a wise one.’ The Saturday Review wanted to know what made Mr. Gladstone shake hands so heartily with the deacons. ‘A proceeding somewhat similar to Mr. Perkes’s plan for winning an election.’ Perhaps it is in one of Mr. Gladstone’s letters to Bishop Wilberforce that we get a clear idea of his view of the Church of England. In 1857 he wrote: ‘It is neither Disestablishment nor even loss of dogmatic truth which I look upon as the greatest danger before us, but it is the loss of those elementary principles of right and wrong on which Christianity must itself be built. The present position of the Church of England is gradually approximating to the Erastian theory that the business of the Establishment is to teach all sorts of doctrines, and to provide Christian ordinances by way of comfort for all sorts of people, to be used at their own option. It must become, if uncorrected, in lapse of time a thoroughly immoral position. Her case seems to be like that of Cranmer – to be disgraced first and then burned. Now, what I feel is that the constitution of the Church provides the means of bringing controversy to issue; not means that can be brought at all times to bear, but means that are to be effectually, though less determinately, available for preventing the general devastation of doctrine, either by a positive heresy or by that thesis I have named above, worse than any heresy. Considering that the constitution of the Church with respect to doctrine is gradually growing into an offence to the moral sense of mankind, and that the question is, Shall we get, if we can, the means of giving expression to that mind? I confess that I cannot be repelled by fears connected with the state of the Episcopal Bench from saying Yes. Let me have it if I can, for, regarding the Church as a privileged and endowed body, no less than one with spiritual prerogatives, I feel these two things – if the mind of those who rule and of those who compose the Church is deliberately anti-Catholic, I have no right to seek a hiding place within the pale of her possessions by keeping her in a condition of voicelessness in which all are entitled to be there because none are. That is, viewing her with respect to the enjoyment of her temporal advantages, spiritually how can her life be saved by stopping her from the exercise of functions essential to her condition? It may be said she is sick; wait till she is well. My answer is, She is getting more and more sick in regard to her own function of authoritatively declaring the truth; let us see whether her being called upon so to declare it may not be the remedy, or a remedy, at least. I feel certain that the want of combined and responsible ecclesiastical action is one of the main evils, and that the regular duty of such action will tend to check the spirit of individualism and to restore that belief in a Church we have almost lost.’

      Of colonial Bishops Mr. Gladstone had a high admiration. In 1876 he wrote: ‘It is indeed, I fear, true that a part – not the whole – of our colonial episcopate have sunk below the level established for it five-and-thirty years ago by the Bishops of those days. But how high a level it was! and how it lifted the entire heart of the Church of England!’

      Here it is as well to give some further particulars as to Mr. Gladstone’s action with regard to Church matters. In 1836 Mr. Gladstone left the Church Pastoral Aid Society, of which he had become one of the vice-presidents, in consequence of an attempt to introduce lay agency. At all times he was ready to guard and vindicate the religious character of his alma mater. On one occasion Lord Palmerston had expressed a reasonable dislike of a system which compelled the undergraduates ‘to go from wine to prayers, and from prayers to wine.’ Mr. Gladstone, in reply, said he had a better opinion of the undergraduates who had been so lately his companions. He did not believe that even in their most convivial moments they were unfit to enter the house of prayer. Mr. Gladstone was one of a committee which met at the lodgings of Mr. (afterwards Sir Thomas) Acland in Jermyn Street, which led to the formation of Boards of Education for the different dioceses, and to the establishment of training colleges, with the double aim of securing religious education for the middle classes and the collegiate education of the schoolmasters.

      Mr. Gladstone’s ecclesiastical leanings soon brought him back to Parliamentary life, in connection with Archbishop Tait’s Public Worship Regulation Bill. The grounds of his opposition he affirmed in the following resolutions:

      ‘1. That in proceeding to consider the grounds for the Regulation of Public Worship this House cannot do otherwise than take into view the lapse of more than two centuries since the enactment of the present rubrics of the Common Prayer-Book of the Church of England; the multitude of particulars combined in the conduct of Divine service under their provisions; the doubt occasionally attaching to their interpretation, and the number of points they are thought to have left undecided; the diversities of local custom which under these circumstances have long prevailed; and the unreasonableness of proscribing all varieties of opinion and usage among the many thousands of congregations of the Church distributed throughout the land.

      ‘2. That this House is therefore reluctant to place in the hands of any single Bishop – on the motion of one or more persons, however defined – greatly increased facilities towards procuring an absolute ruling of many points hitherto left open and reasonably allowing of diversity, and thereby enforcing the establishment of an inflexible rule of uniformity throughout the land, to the prejudice in matters indifferent of the liberty now practically existing.

      ‘3. That the House willingly acknowledges the great and exemplary devotion of the clergy in general to their sacred calling, but is not on that account the less disposed to guard against the indiscretions or thirst for power of other individuals.

      ‘4. That this House is therefore willing to lend its best assistance to any measure recommended by adequate authority, with a view to provide more effectual security against any neglect of, or departure from, strict law which may give evidence of a design to alter, without the consent of the nation, the spirit or the substance of revealed religion.

      ‘5. That in the opinion of this House it is also to be desired that the members of the Church having a legitimate interest in her services should receive ample protection against precipitate and arbitrary changes of established customs by the sole will of the clergyman and against the wishes locally prevalent amongst them, and that such protection does not appear to be afforded by the provisions of the Bill now before the House.

      ‘6. That the House attaches a high value to the concurrence of Her Majesty’s Government with the ecclesiastical authorities in the initiative of legislation affecting the Established Church.’

      In moving these resolutions, Mr. Gladstone’s speech was of the highest interest and importance; ‘but never, perhaps, in his long career,’ writes the biographer of Archbishop Tait, ‘did his eloquence so completely fail to enlist the sympathy even of his own supporters, and the resolutions were withdrawn.’ The Bill, opposed by Dr. Pusey on one side and Lord Shaftesbury on the other, was carried in a modified form. Eye-witnesses have described the debate on the second reading: ‘The House, jaded with a long and anxious sitting, was eager to divide. A clear voice was heard above the clamour. It was Mr. Hussey Vivian, an old and tried friend of Mr. Gladstone. He rose to warn him not to persist in his amendments; not twenty men on his own side of the House would follow him into the Lobby. Already deft lieutenants, mournful of aspect, had brought slips of paper to their chief, fraught, it seemed, with no good tidings. When the Speaker put the question, there was no challenge for a division. Amid a roar of mixed cheers and laughter, the six resolutions melted away into darkness.’

      Sir William Harcourt was one of Mr. Gladstone’s principal opponents in the course of the debate. In Committee there was rather an amusing passage of arms between