Читать книгу The Life of William Ewart Gladstone - John Morley - Страница 102

In the autumn of 1850 the people of this country were frightened out of their senses by a document from the Vatican, dividing England into dioceses bearing territorial titles and appointing Cardinal Wiseman to be Archbishop of Westminster. The uproar was tremendous. Lord John Russell cast fuel upon the flame in a perverse letter to the Bishop of Durham (Nov. 4, 1850). In this unhappy document he accepted the description of the aggression of the pope upon our protestantism as insolent and insidious, declared his indignation to be greater even than his alarm, and even his alarm at the aggressions of a foreign sovereign to be less than at the conduct of unworthy sons of the church of England within her own gates. He wound up by declaring that the great mass of the nation looked with contempt upon the mummeries of superstition. Justified indeed was Bright's stern rebuke to a prime minister of the Queen who thus allowed himself to offend and to indict eight millions of his countrymen, recklessly to create fresh discords between the Irish and English nations, and to perpetuate animosities that the last five-and-twenty years had done so much to assuage. Having thus precipitately committed himself, the minister was forced to legislate. 'I suspect,' wrote Mr. Gladstone to his great friend, Sir Walter James, 'John Russell has more rocks and breakers ahead than he reckoned upon when he dipped his pen in gall to smite first the pope, but most those who not being papists are such traitors and fools as really to mean something when they say, "I believe in one Holy Catholic Church."' There was some division of opinion in the cabinet,259 but a bill was settled, and the temper of the times may be gauged by the fact that leave to introduce it was given by the overwhelming majority of 395 votes to 63.

In his own language, Mr. Gladstone lamented and disapproved of the pope's proceeding extremely, and had taken care to say so in parliament two and a half years before, when 'Lord John Russell, if he had chosen, could have stopped it; but the government and the press were alike silent at that period.'260 His attitude is succinctly described in a letter to Greswell, his Oxford chairman, in 1852: 'Do not let it be asserted without contradiction that I ever felt or counselled indifference in regard to the division of England into Romish dioceses. So far is this from being the truth that shortly after I was elected, when the government were encouraging the pope to proceed, and when there was yet time to stop the measure (which I deplore sincerely) by amicable means, I took the opportunity in the House (as did Sir R. Inglis, I think a little later), of trying to draw attention to it. But it was nobody's game then, and the subject fell to the ground. Amicable prevention I desired; spiritual and ecclesiastical resistance I heartily approved; but while I say this, I cannot recede from one inch of the ground I took in opposing the bill, and I would far rather quit parliament for ever than not have voted against so pernicious a measure.'

Other matters, as we have seen, brought on a ministerial crisis, the bill was stopped, and after the crisis was over the measure came to life again with changes making it still more futile for its ends. The Peelites while, like Mr. Bright, 'despising and loathing' the language of the Vatican and the Flaminian Gate, had all of them without concert taken this outburst of prejudice and passion at its right value, and all resolved to resist legislation. How, they asked, could you tolerate the Roman catholic religion, if you would not tolerate its tenet of the ecclesiastical supremacy of the pope; and what sort of toleration of such a tenet would that be, which forbade the pope to name ecclesiastics to exercise the spiritual authority exercised in any other voluntary episcopal church, Scottish, colonial, or another? Why was it more of a usurpation for the pope to make a new Archbishop of Westminster, than to administer London by the old form of vicars apostolic? Was not the action of the pope, after all, a secondary consideration, and the frenzy really and in essence an explosion of popular wrath against the Puseyites? What was to be thought of a prime minister who, at such risk to the public peace, tried to turn the ferment to account for the sake of strengthening his tottering government? To all this there was no rational reply; and even the editor of a powerful newspaper that every morning blew up the coals, admitted to Greville that 'he thought the whole thing humbug and a pack of nonsense!'261

GREAT SPEECH AGAINST THE BILL

The debate on the second reading was marked by a little brutality and much sanctimony. Mr. Gladstone (March 25, 1851) spoke to a House practically almost solid against him. Yet his superb resources as an orator, his transparent depth of conviction, the unmistakeable proofs that his whole heart was in the matter, mastered his audience and made the best of them in their hearts ashamed. He talked of Boniface VIII. and Honorius IX.; he pursued a long and close historical demonstration of the earnest desire of the lay catholics of this country for diocesan bishops as against vicars apostolic; he moved among bulls and rescripts, briefs and pastorals and canon law, with as much ease as if he had been arguing about taxes and tariffs. Through it all the House watched and listened in enchantment, as to a magnificent tragedian playing a noble part in a foreign tongue. They did not apprehend every point, nor were they converted, but they felt a man with the orator's quality of taking fire and kindling fire at a moral idea. They felt his command of the whole stock of fact and of principle belonging to his topics, as with the air and the power of a heroic master he cleared the way before him towards his purpose. Along with complete grasp of details, went grasp of some of the most important truths in the policy of a modern state. He clearly perceived the very relevant fact, so often overlooked by advocates of the free church in a free state, that 'there is no religious body in the world where religious offices do not in a certain degree conjoin with temporal incidents.' But this did not affect the power of his stroke, as he insisted on respect for the frontier—no scientific frontier—between temporal and spiritual. 'You speak of the progress of the Roman catholic religion, and you pretend to meet that progress by a measure false in principle as it is ludicrous in extent. You must meet the progress of that spiritual system by the progress of another; you can never do it by penal enactments. Here, once for all, I enter my most solemn, earnest, and deliberate protest against all attempts to meet the spiritual dangers of our church by temporal legislation of a penal character.' The whole speech is in all its elements and aspects one of the great orator's three or four most conspicuous masterpieces, and the reader would not forgive me if I failed to transcribe its resplendent close. He went back to a passage of Lord John Russell's on the Maynooth bill of 1845. 'I never heard,' said Mr. Gladstone, 'a more impressive passage delivered by any statesman at any time in this House.'

The noble lord referred to some beautiful and touching lines of Virgil, which the house will not regret to hear:—

Scilicet et tempus veniet, cum finibus illis

Agricola, incurvo terram molitus aratro,

Exesa inveniet scabra rubigine pila;

Aut gravibus rastris galeas pulsabit inanes,

Grandiaque effossis mirabitur ossa sepulcris.'262

And he said, upon those scenes where battles have been fought, the hand of nature effaces the traces of the wrath of man, and the cultivator of the soil in following times finds the rusted arms, and looks upon them with calm and joy, as the memorials of forgotten strife, and as quickening his sense of the blessings of his peaceful occupation. The noble lord went on to say, in reference to the powerful opposition then offered to the bill for the endowment of Maynooth, that it seems as if upon the questions of religious freedom, our strife is never to cease, and our arms are never to rust. Would any man, who heard the noble lord deliver these impressive sentiments, have believed not only that the strife with respect to religious liberty was to be revived with a greater degree of acerbity, in the year 1851, but that the noble lord himself was to be a main agent in its revival—that his was to be the head that was to wear the helmet, and his the hand that was to grasp the spear? My conviction is, that this great subject of religious freedom is not to be dealt with, as one of the ordinary matters in which you may, with safety or with honour, do to-day and undo to-morrow. This great people, whom we have the honour to represent, moves slowly in politics and legislation; but, although it moves slowly, it moves steadily. The principle of religious freedom, its adaptation to our modern state, and its compatibility with ancient institutions, was a principle which you did not adopt in haste. It was a principle well tried in struggle and conflict. It was a principle which gained the assent of one public man after another. It was a principle which ultimately triumphed, after you had spent upon it half a century of agonising struggle. And now what are you going to do? You have arrived at the division of the century. Are you going to repeat Penelope's process, but without the purpose of Penelope? Are you going to spend the decay and the dusk of the nineteenth century in undoing the great work which with so much pain and difficulty your greatest men have been achieving during its daybreak and its youth? Surely not. Oh, recollect the functions you have to perform in the face of the world. Recollect that Europe and the whole of the civilised world look to England at this moment not less, no, but even more than ever they looked to her before, as the mistress and guide of nations, in regard to the great work of civil legislation. And what is it they chiefly admire in England? It is not the rapidity with which you form constitutions and broach abstract theories. On the contrary; they know that nothing is so distasteful to you as abstract theories, and that you are proverbial for resisting what is new until you are well assured by gradual effort, by progressive trials, and beneficial tendency. But they know that when you make a step forward you keep it. They know that there is reality and honesty, strength and substance, about your proceedings. They know that you are not a monarchy to-day, a republic to-morrow, and a military despotism the day after. They know that you have been happily preserved from irrational vicissitudes that have marked the career of the greatest and noblest among the neighbouring nations. Your fathers and yourselves have earned this brilliant character for England. Do not forfeit it. Do not allow it to be tarnished or impaired. Show, I beseech you—have the courage to show the pope of Rome, and his cardinals, and his church, that England too, as well as Rome, has her semper eadem; and that when she has once adopted some great principle of legislation, which is destined to influence the national character, to draw the dividing lines of her policy for ages to come, and to affect the whole nature of her influence and her standing among the nations of the world—show that when she has done this slowly, and done it deliberately, she has done it once for all; and that she will then no more retrace her steps than the river that bathes this giant city can flow back upon its source. The character of England is in our hands. Let us feel the responsibility that belongs to us, and let us rely on it; if to-day we make this step backwards, it is one which hereafter we shall have to retrace with pain. We cannot change the profound and resistless tendencies of the age towards religious liberty. It is our business to guide and to control their application; do this you may, but to endeavour to turn them backwards is the sport of children, done by the hands of men, and every effort you may make in that direction will recoil upon you in disaster and disgrace. The noble lord appealed to gentlemen who sit behind me, in the names of Hampden and Pym. I have great reverence for these in one portion at least of their political career, because they were men energetically engaged in resisting oppression. But I would rather have heard Hampden and Pym quoted on any other subject than one which relates to the mode of legislation or the policy to be adopted with our Roman catholic fellow-citizens, because, if there was one blot on their escutcheon, if there was one painful—I would almost say odious—feature in the character of the party among whom they were the most distinguished chiefs, it was the bitter and ferocious intolerance which in them became the more powerful because it was directed against the Roman catholics alone. I would appeal in other names to gentlemen who sit on this side of the House. If Hampden and Pym were friends of freedom, so were Clarendon and Newcastle, so were the gentlemen who sustained the principles of loyalty.... They were not always seeking to tighten the chains and deepen the brand. Their disposition was to relax the severity of the law, and attract the affections of their Roman catholic fellow-subjects to the constitution by treating them as brethren.... We are a minority insignificant in point of numbers. We are more insignificant still, because we are but knots and groups of two or three, we have no power of cohesion, no ordinary bond of union. What is it that binds us together against you, but the conviction that we have on our side the principle of justice—the conviction that we shall soon have on our side the strength of public opinion (oh, oh!). I am sure I have not wished to say a syllable that would wound the feelings of any man, and if in the warmth of argument such expressions should have escaped me, I wish them unsaid. But above all we are sustained by the sense of justice which we feel belongs to the cause we are defending; and we are, I trust, well determined to follow that bright star of justice, beaming from the heavens, whithersoever it may lead.

All this was of no avail, just as the same arguments and temper on two other occasions of the same eternal theme in his life,263 were to be of no avail. Disraeli spoke strongly against the line taken by the Peelites. The second reading was carried by 438 against 95, one-third even of this minority being Irish catholics, and the rest mainly Peelites, 'a limited but accomplished school,' as Disraeli styled them. Hume asked Mr. Gladstone for his speech for publication to circulate among the dissenters who, he said, know nothing about religious liberty. It was something, however, to find Mr. Gladstone, the greatest living churchman, and Bright, the greatest living nonconformist, voting in the same lobby. The fight was stiff, and was kept up until the end of the summer. The weapon that had been forged in this blazing furnace by these clumsy armourers proved blunt and worthless; the law was from the first a dead letter, and it was struck out of the statute book in 1871 in Mr. Gladstone's own administration.264