Читать книгу The Life of William Ewart Gladstone - John Morley - Страница 44

It was the end of January (1839) before Mr. Gladstone arrived in London, and by that time his work had been out for six or seven weeks.103 On his return we may be sure that his book and its fortunes were the young author's most lively interest. Church authorities and the clergy generally, so far as he could learn, approved, many of them very warmly. The Bishop of London wrote this, and the Archbishop of Canterbury said it. It is easy to understand with what interest and delight the average churchman would welcome so serious a contribution to the good cause, so bold an effort by so skilled a hand, by lessons from history, by general principles of national probity and a national religion, and by well-digested materials gathered, as Hooker gathered his, 'from the characteristic circumstances of the time,' to support the case for ecclesiastical privilege. Anglicans of the better sort had their intellectual self-respect restored in Mr. Gladstone's book, by finding that they need no longer subsist on the dregs of Eldonian prejudice, but could sustain themselves in intellectual dignity and affluence by large thoughts and sonorous phrases upon the nature of human society as a grand whole.104 Even unconvinced whigs who quarrelled with the arguments, admitted that the tories had found in the young member for Newark a well-read scholar, with extraordinary amplitude of mind, a man who knew what reasoning meant, and a man who knew how to write.

The first chapter dealing with establishment drew forth premature praise from many who condemned the succeeding chapters setting out high notions as to the church. From both universities he had favourable accounts. 'From Scotland they are mixed; those which are most definite tend to show there is considerable soreness, at which, God knows, I am not surprised; but I have not sought nor desired it.' The Germans on the whole approved. Bunsen was exuberant; there was nobody, he said, with whom he so loved συμφιλοσοφεῖν καὶ συμφιλολογεῖν; people have too much to do about themselves to have time to seek truth on its own account; the greater, therefore, the merit of the writer who forces his age to decide, whether they will serve God or Baal. Gladstone is the first man in England as to intellectual power, he cried, and he has heard higher tones than any one else in this land. The Crown Prince of Prussia sent him civil messages, and meant to have the book translated. Rogers, the poet, wrote that his mother was descended from stout nonconformists, that his father was perverted to his mother's heresies, and that therefore he himself could not be zealous in the cause; but, however that might be, of this Mr. Gladstone might be very sure, that he would love and admire the author of the book as much as ever. The Duke of Newcastle expected much satisfaction; meanwhile declared it to be a national duty to provide churches and pastors; parliament should vote even millions and millions; then dissent would uncommonly soon disappear, and a blessing would fall upon the land. Dr. Arnold told his friends how much he admired the spirit of the book throughout, how he liked the substance of half of it, how erroneous he thought the other half. Wordsworth pronounced it worthy of all attention, doubted whether the author had not gone too far about apostolical descent; but then, like the sage that he was, the poet admitted that he must know a great deal more ecclesiastical history, be better read in the Fathers, and read the book itself over again, before he could feel any right to criticise.105

ITS RECEPTION

His political leaders had as yet not spoken a word. On February 9th, Mr. Gladstone dined at Sir Robert Peel's. 'Not a word from him, Stanley, or Graham yet, even to acknowledge my poor book; but no change in manner, certainly none in Peel or Graham.' Monckton Milnes had been to Drayton, and told how the great man there had asked impatiently why anybody with so fine a career before him should go out of his way to write books. 'Sir Robert Peel,' says Mr. Gladstone, 'who was a religious man, was wholly anti-church and unclerical, and largely undogmatic. I feel that Sir R. Peel must have been quite perplexed in his treatment of me after the publication of the book, partly through his own fault, for by habit and education he was quite incapable of comprehending the movement in the church, the strength it would reach, and the exigencies it would entail. Lord Derby, I think, early began to escape from the erastian yoke which weighed upon Peel. Lord Aberdeen was, I should say, altogether enlightened in regard to it and had cast it off: so that he obtained from some the sobriquet (during his ministry) of "the presbyterian Puseyite."' Even Mr. Gladstone's best friends trembled for the effect of his ecclesiastical zeal upon his powers of political usefulness, and to the same effect was the general talk of the town. The common suspicion that the writer was doing the work of the hated Puseyites grew darker and spread further. Then in April came Macaulay's article in the Edinburgh, setting out with his own incomparable directness, pungency, and effect, all the arguments on the side of that popular antagonism which was rooted far less in specific reasoning than in a general anti-sacerdotal instinct that lies deep in the hearts of Englishmen. John Sterling called the famous article the assault of an equipped and practised sophist against a crude young platonist, who happens by accident to have been taught the hard and broken dialect of Aristotle rather than the deep, continuous, and musical flow of his true and ultimate master. Author and critic exchanged magnanimous letters worthy of two great and honourable men.106 Not the least wonderful thing about Macaulay's review is that he should not have seen how many of his own most trenchant considerations told no more strongly against Mr. Gladstone's theory, than they told against that whig theory of establishment which at the end of his article he himself tried to set up in its place.

Praise indeed came, and praise that no good man could have treated with indifference, from men like Keble, and it came from other quarters whence it was perhaps not quite so welcome, and not much more dangerous. He heard (March 19) that the Duke of Sussex, at Lord Durham's, had been strongly condemning the book; and by an odd contrast just after, as he was standing in conversation with George Sinclair, O'Connell with evident purpose came up and began to thank him for a most valuable work; for the doctrine of the authority of the church and infallibility in essentials—a great approximation to the church of Rome—an excellent sign in one who if he lived, etc. etc. It did not go far enough for the Roman catholic Archbishop of Tuan; but Dr. Murray, the Archbishop of Dublin, was delighted with it; he termed it an honest book, while as to the charges against romanism Mr. Gladstone was misinformed. 'I merely said I was very glad to approximate to any one on the ground of truth; i.e. rejoiced when truth immediately wrought out, in whatever degree, its own legitimate result of unity. O'Connell said he claimed half of me.... Count Montalembert came to me to-day (March 23rd), and sat long, for the purpose of ingenuously and kindly impugning certain statements in my book, viz. (1) That the peculiar tendency of the policy of romanism before the reformation went to limit in the mass of men intellectual exercise upon religion. (2) That the doctrine of purgatory adjourned until after death, more or less, the idea and practice of the practical work of religion. (3) That the Roman catholic church restricts the reading of the scriptures by the Christian people. He spoke of the evils; I contended we had a balance of good, and that the idea of duty in individuals was more developed here than in pure Roman catholic countries.'

THE BOOK TOO LATE

All was of no avail. 'Scarcely had my work issued from the press,' wrote Mr. Gladstone thirty years later, 'when I became aware that there was no party, no section of a party, no individual person probably, in the House of Commons, who was prepared to act upon it. I found myself the last man on a sinking ship.' Exclusive support to the established religion of the country had been the rule; 'but when I bade it live, it was just about to die. It was really a quickened, not a deadened conscience, in the country, that insisted on enlarging the circle of state support.'107 The result was not wholly unexpected, for in the summer of 1838 while actually writing the book, he records that he 'told Pusey for himself alone, I thought my own church and state principles within one stage of being hopeless as regards success in this generation.'

Another set of fragmentary notes, composed in 1894, and headed 'Some of my Errors,' contains a further passage that points in a significant direction:—

Oxford had not taught me, nor had any other place or person, the value of liberty as an essential condition of excellence in human things. True, Oxford had supplied me with the means of applying a remedy to this mischief, for she had undoubtedly infused into my mind the love of truth as a dominant and supreme motive of conduct. But this it took long to develop into its proper place and function. It may, perhaps, be thought that among these errors I ought to record the publication in 1838 of my first work, The State in its Relation with the Church. Undoubtedly that work was written in total disregard or rather ignorance of the conditions under which alone political action was possible in matters of religion. It involved me personally in a good deal of embarrassment.... In the sanguine fervour of youth, having now learned something about the nature of the church and its office, and noting the many symptoms of revival and reform within her borders, I dreamed that she was capable of recovering lost ground, and of bringing back the nation to unity in her communion. A notable projection from the ivory gate,

'Sed falsa ad cœlum mittunt insomnia manes.'108

From these points of view the effort seems contemptible. But I think that there is more to be said. The land was overspread with a thick curtain of prejudice. The foundations of the historic church of England, except in the minds of a few divines, were obscured. The evangelical movement, with all its virtues and merits, had the vice of individualising religion in degree perhaps unexampled, and of rendering the language of holy scripture about Mount Sion and the kingdom of heaven little better than a jargon.... To meet the demands of the coming time, it was a matter of vital necessity to cut a way through all this darkness to a clearer and more solid position. Immense progress has been made in that direction during my lifetime, and I am inclined to hope that my book imparted a certain amount of stimulus to the public mind, and made some small contribution to the needful process in its earliest stage.

In the early pages of this very book, Mr. Gladstone says, that the union of church and state is to the church of secondary though great importance; her foundations are on the holy hills and her condition would be no pitiable one, should she once more occupy the position that she held before the reign of Constantine.109 Faint echo of the unforgotten lines in which Dante cries out to Constantine what woes his fatal dower to the papacy had brought down on religion and mankind.110 In these sentences lay a germ that events were speedily to draw towards maturity, a foreshadowing of the supreme principle that neither Oxford nor any other place had yet taught him, 'the value of liberty as an essential condition of excellence in human things.'

WRITES CHURCH PRINCIPLES

This revelation only turned his zeal for religion as the paramount issue of the time and of all times into another channel. Feeling the overwhelming strength of the tide that was running against his view of what he counted vital aspects of the church as a national institution, he next flew to the new task of working out the doctrinal mysteries that this institution embodied, and with Mr. Gladstone to work out a thing in his own mind always meant to expound and to enforce for the minds of others. His pen was to him at once as sword and as buckler; and while the book on Church and State, though exciting lively interest, was evidently destined to make no converts in theory and to be pretty promptly cast aside in practice, he soon set about a second work on Church Principles. It is true that with the tenacious instinct of a born controversialist, he still gave a good deal of time to constructing buttresses for the weaker places that had been discovered by enemies or by himself in the earlier edifice, and in 1841 he published a revised version of Church and State.111 But ecclesiastical discussion was by then taking a new shape, and the fourth edition fell flat. Of Church Principles, we may say that it was stillborn. Lockhart said of it, that though a hazy writer, Gladstone showed himself a considerable divine, and it was a pity that he had entered parliament instead of taking orders. The divinity, however, did not attract. The public are never very willing to listen to a political layman discussing the arcana of theology, and least of all were they inclined to listen to him about the new-found arcana of anglo-catholic theology. As Macaulay said, this time it was a theological treatise, not an essay upon important questions of government; and the intrepid reviewer rightly sought a more fitting subject for his magician's gifts in the dramatists of the Restoration. Newman said of it, 'Gladstone's book is not open to the objections I feared; it is doctrinaire, and (I think) somewhat self-confident; but it will do good.'