The prevalence of religious cant and snobbery and sensationalism is frequently chastised in the 'sixties and 'seventies. In the spring of 1866 Punch copies an advertisement in which a young man wished "to find a home with a pious family, where his Christian example would be considered sufficient remuneration for his board and lodging." And in January, 1870, he pilloried an even more glaring example of complacent and well-connected religiosity: "A Gentleman, born and bred, kinsman of an Earl ... will preach Christ." The infection of the pulpit by sensation is deplored in 1867 à propos of an announcement in the Islington Gazette:—
"Caledonian Road Chapel.—Next Sunday Sermons will be preached, afternoon, by Mr. Geo. B. Clarke, a Black Brother, from Jamaica, Son-in-law of the late excellent Paul Bogle. Evening, by Mr. Henry Varley the Butcher, from Notting Hill, whose 'words sink, like flame-tipped darts, into the souls of his hearers.'"
It is easy to make too much of isolated instances of self-conscious and self-advertising rectitude. There is far greater justification for the animated protest which Punch registered against the attempts made to discredit Disraeli at the time of his first Premiership on the score of his religion or irreligion. Disraeli had to some extent anticipated this criticism when in his first speech as Premier, on March 5, 1868, he said that he knew that in his position there were personal and peculiar reasons which would aggravate the burden and augment the difficulties. On this Punch made the following comment:—
People can interpret these words as they please. Those who give them a significance connected with birth, and who have intelligence enough to take a large view of pedigree, may note that they were uttered by a man descended from one of the Hebrew families expelled from Spain by the Inquisition, and who settled in Venice as merchants.
The campaign of curiosity met with no encouragement from Punch, who returned to the subject a few weeks later under the heading, "The Modern Inquisition":—
Perhaps the Premier, who has now got to make a Bishop of Hereford, will write one more letter and satisfy the British Booby on the subject of "Mr. Disraeli's Religion," which appears to afflict divers. Scarcely a day passes but some new conjectural impertinence, or some particularly unnecessary information is tossed out. Mr. Disraeli knows that Punch has not refrained from a great lot of good-natured allusions to the nationality of which the former is so justly proud; and it is possible that we may have many another cartoon of which he will be the smiling or scowling hero. But we protest—and we are as good a Protestant as Mr. Hardy—against sneaking into a gentleman's study, and taking notes as to whether Prayer Book, Missal, Watts's Hymns, Koran, or Shaster, be most thumbed, and publishing inferences. We do not see whose business it was to announce that Mr. Disraeli had no particular religion until he was five, and that he was then taken by Samuel Rogers to Hackney Church, especially as we believe the latter statement to be false, Mr. Rogers and his father having been regular attendants at the Unitarian Chapel at Hackney, of which the celebrated Dr. Price was, in older days, Minister. Nor do we see why the pastor of Hughenden should gratify vulgar curiosity by proclaiming that the Premier has been a regular Church-goer for seventeen years, and was a Communicant at Easter. Is this England or America? We do not habitually admire French legislation, but the late edict against ransacking Private Life is not without its merits. Somebody will be asking about our religion next, and will need all his own to bear the consequences.
In earlier years Punch, as we know, had overlooked Lord Shaftesbury's great services as a practical philanthropist in view of his Sabbatarianism. But he had learned to dissociate Lord Shaftesbury from the "snuffling sect" of Puritan killjoys, and in 1868 indulges in a eulogy of his Protestant zeal against Popery and Ritualism. The ballad on the insurrection in Spain, in the early winter of that year, shows no abatement of Punch's distrust of Romanism. The end of the Temporal Power in 1870 was welcomed as the logical, inevitable, and desirable consummation of Italian unity: it made Italy, not the Vatican, mistress of Rome, and it was in keeping with the consistent policy of the paper that the Pope's pretensions as a peace-maker in 1871 should be roughly disputed. England, it is claimed, was the true pacificator of Europe, and Professor (afterwards Sir John) Seeley's observations in "How to keep the Peace" suggest the possibility of a League of Nations.
The end of this period was marked by the passing of a great divine, a famous bishop and the greatest of missionaries. In the memorial verses printed on April 13, 1872, Punch recognized the true saintliness, the love of truth, the nobly righteous indignation of F. D. Maurice:—
The life of love he lived, the truth he spoke,
The seeds of good he sowed on earth remain.