Читать книгу The Life of William Ewart Gladstone (Vol. 1-3) - John Morley - Страница 41

The first skirmish in a dire conflict that is not even now over or near its end happened in 1836. Lord Melbourne recommended for the chair of divinity at Oxford Dr. Hampden, a divine whose clumsy handling of nice themes had brought him, much against his intention, under suspicion of unsound doctrine, and who was destined eleven years later to find himself the centre of a still louder uproar. Evangelicals and Tractarians flew to arms, and the two hosts who were soon to draw their swords upon one another, now for the first time, if not the last, swarmed forth together side by side against the heretic. What was rather an affront than a penalty was inflicted upon Hampden by a majority of some five to one of the masters of arts of the university, and in accord with that majority, as he has just told us, though he did not actually vote, was Mr. Gladstone. Twenty years after, when he had risen to be a shining light in the world's firmament, he wrote to Hampden to express regret for the injustice of which in this instance 'the forward precipitancy of youth' had made him guilty.94 The case of Hampden gave a sharp actuality to the question of the relations of church and crown. The particular quarrel was of secondary importance, but it brought home to the high churchmen what might be expected in weightier matters than the affair of Dr. Hampden from whig ministers, and confirmed the horrible apprehension that whig ministers might possibly have to fill all the regius chairs and all the sees for a whole generation to come.

Not less important than the theology of the Oxford divines in its influence on Mr. Gladstone's line of thought upon things ecclesiastical was the speculation of Coleridge on the teaching and polity of a national church. His fertile book on Church and State was given to the world in 1830, four years before his death, and this and the ideas proceeding from it were the mainspring, if not of the theology of the movement, at least of Mr. Gladstone's first marked contribution to the stirring controversies of the time. He has described the profound effect upon his mind of another book, the Treatise on the Church of Christ, by William Palmer of Worcester College (1838), and to the end of his life it held its place in his mind among the most masterly performances of the day in the twin hemispheres of theology and church polity.95 Newman applauded the book for its magnificence of design, and undoubtedly it covers much ground, including a stiff rejection of Locke's theory of toleration, and the assertion of the strong doctrine that the Christian prince has a right by temporal penalties to protect the church from the gathering together of the froward and the insurrection of wicked doers. It has at least the merit, so far from universal in the polemics of that day, of clear language, definite propositions, and formal arguments capable of being met by a downright yes or no.96 The question, however, that has often slumbered yet never dies, of the right relations between the Christian prince or state and the Christian church, was rapidly passing away from logicians of the cloister.

Note to page 167.

'Hawarden, Chester, November 9, 1856.—My Lord Bishop,—Your lordship will probably be surprised at receiving a letter from me, as a stranger. The simple purpose of it is to discharge a debt of the smallest possible importance to you, yet due I think from me, by expressing the regret with which I now look back on my concurrence in a vote of the University of Oxford in the year 1836, condemnatory of some of your lordship's publications. I did not take actual part in the vote; but upon reference to a journal kept at the time, I find that my absence was owing to an accident.

'For a good many years past I have found myself ill able to master books of an abstract character, and I am far from pretending to be competent at this time to form a judgment on the merits of any propositions then at issue. I have learned, indeed, that many things which, in the forward precipitancy of my youth, I should have condemned, are either in reality sound, or lie within the just limits of such discussion as especially befits an University. But that which (after a delay, due, I think, to the cares and pressing occupations of political life) brought back to my mind the injustice of which I had unconsciously been guilty in 1836, was my being called upon, as a member of the Council of King's College in London, to concur in a measure similar in principle with respect to Mr. Maurice; that is to say, in a condemnation couched in general terms which did not really declare the point of imputed guilt, and against which perfect innocence could have no defence. I resisted to the best of my power, though ineffectually, the grievous wrong done to Mr. Maurice, and urged that the charges should be made distinct, that all the best means of investigation should be brought to bear on them, ample opportunity given for defence, and a reference then made, if needful, to the Bishop in his proper capacity. But the majority of laymen in the Council were inexorable. It was only, as I have said, after mature reflection that I came to perceive the bearing of the case on that of 1836, and to find that by my resistance I had condemned myself. I then lamented very sincerely that I had not on that occasion, now so remote, felt and acted in a different manner.

'I beg your lordship to accept this expression of my cordial regret, and to allow me to subscribe myself, very respectfully, your obedient and humble servant, W. E. Gladstone.'97