But next, this surely is a political question. Were we asked to surrender an article of the creed in order to save the rest, or to consent to the abolition of the episcopal order, these things touch the faith of Christians and the life of the church, and cannot in any measure become the subject of compromise. But the external possessions of the church were given it for the more effectual promotion of its work, and may be lessened or abandoned [pg 160] with a view to the same end.... Now we have lived into a time when the great danger of the church is the sale of her faith for gold.... In demanding the money of dissenters for the worship of the church, we practically invest them with a title to demand that she should be adapted to their use in return, and we stimulate every kind of interference with her belief and discipline to that end. By judiciously waiving an undoubted legal claim, we not only do an act which the understood principles of modern liberty tend to favour and almost require, but we soothe ruffled minds and tempers, and what is more, we strengthen the case and claim of the church to be respected as a religious body.... I am convinced that the only hope of making it possible for her to discharge her high office as stewardess of divine truth, is to deal tenderly and gently with all the points at which her external privileges grate upon the feelings and interests of that unhappily large portion of the community who have almost ceased in any sense to care for her. This is a principle of broad application, broader far than the mere question of church rates. It is one not requiring precipitate or violent action, or the disturbance prematurely of anything established; but it supplies a rule of the first importance for dealing with the mixed questions of temporal and religious interest when they arise. I am very anxious to see it quietly but firmly rooted in your mind. It is connected with the dearest interests not only of my public life, but as I believe of our religion.... I am in no way anxious that you should take my opinions in politics as a model for your own. Your free concurrence will be a lively pleasure to me. But above all I wish you to be free. What I have now been dwelling upon is a matter higher and deeper than the region of mere opinion. It has fallen to my lot to take a share larger than that of many around me, though in itself slight, in bringing the principle I have described into use as a ground of action. I am convinced that if I have laboured to any purpose at all it has been in great part for this. It is part of that business of reconciling the past with the new time and order, which seems to belong particularly to our country and its rulers.

He then goes on to cite as cases where something had been done towards securing the action of the church as a [pg 161] religious body, Canada, where clergy and people now appointed their own bishop; a recent judgment of the privy council leading to widespread emancipation of the colonial church; the revival of convocation; the licence to convocation to alter the thirty-sixth canon; the bestowal of self-government on Oxford. “In these measures,” he says, “I have been permitted to take my part; but had I adopted the rigid rule of others in regard to the temporal prerogatives, real or supposed, of the church, I should at once have lost all power to promote them.”

“As to disruption,” he wrote in these days, “that is the old cry by means of which in all times the temporal interests of the English church have been upheld in preference to the spiritual. The church of England is much more likely of the two, to part with her faith than with her funds. It is the old question, which is the greater, the gold or the altar that sanctifies the gold. Had this question been more boldly asked and more truly answered in other times, we should not have been where we now are. And by continually looking to the gold and not the altar, the dangers of the future will be not diminished but increased.”[111]

Abolition Of Church Rates

In 1866 Mr. Gladstone for the first time voted for the abolition of church rates. Later in the session he introduced his own plan, not in his capacity as minister, but with the approval of the Russell cabinet. After this cabinet had gone out, Mr. Gladstone in 1868 introduced a bill, abolishing all legal proceedings for the recovery of church rates, except in cases of rates already made, or where money had been borrowed on the security of the rates. But it permitted voluntary assessments to be made, and all agreements to make such payments on the faith of which any expense was incurred, remained enforcible in the same manner as contracts of a like character. Mr. Gladstone's bill became law in the course of the summer, and a struggle that had been long and bitter ended.

In another movement in the region of ecclesiastical machinery, from which much was hoped, though little is believed to have come, Mr. Gladstone was concerned, though [pg 162] I do not gather from the papers that he watched it with the zealous interest of some of his friends. Convocation, the ancient assembly or parliament of the clergy of the church of England, was permitted in 1852 to resume the active functions that had been suspended since 1717. To Mr. Gladstone some revival or institution of the corporate organisation of the church, especially after the Gorham judgment, was ever a cherished object. Bishop Wilberforce, long one of the most intimate of his friends, was chief mover in proceedings that, as was hoped, were to rescue the church from the anarchy in which one branch of her sons regarded her as plunged. Some of Mr. Gladstone's correspondence on the question of convocation has already been made public.[112] Here it is enough to print a passage or two from a letter addressed by him to the bishop (Jan. 1, 1854) setting out his view of the real need of the time. After a generous exaltation of the zeal and devotion of the clergy, he goes on to the gains that might be expected from their effective organisation:—

First as to her pastoral work, her warfare against sin, she would put forth a strength, not indeed equal to it, but at least so much less unequal than it now is, that the good fight would everywhere be maintained, and she would not be as she now is, either hated or unknown among the myriads who form the right arm of England's industry and skill. As to her doctrine and all that hangs upon it, such questions as might arise would be determined by the deliberate and permanent sense of the body. Some unity in belief is necessary to justify association in a Christian communion. Will that unity in belief be promoted or impaired by the free action of mind within her, subjected to order? If her case really were so desperate that her children had no common faith, then the sooner that imposture were detected the better; but if she has, then her being provided with legitimate, orderly, and authentic channels, for expressing and bringing to a head, as need arises, the sentiments of her people, will far more clearly manifest, and while manifesting will extend, deepen, and consolidate, that unity. It is all very well to sneer at councils: but who among us [pg 163] will deny that the councils which we acknowledge as lawful representatives of the universal church, were great and to all appearance necessary providential instruments in the establishment of the Christian faith?

But, say some, we cannot admit the laity into convocation, as it would be in derogation of the rights of the clergy; or as others say, it would separate the church from the state. And others, more numerous and stronger, in their fear of the exclusive constitution of the convocation, resist every attempt at organising the church, and suffer, and even by suffering promote, the growth of all our evils. I will not touch the question of convocation except by saying that, in which I think you concur, that while the present use is unsatisfactory and even scandalous, no form of church government that does not distinctly and fully provide for the expression of the voice of the laity either can be had, or if it could would satisfy the needs of the church of England. But in my own mind as well as in this letter, I am utterly against all premature, all rapid conclusions.... It will be much in our day if, towards the cure of such evils, when we die we can leave to our children the precious knowledge that a beginning has been made—a beginning not only towards enabling the bishops and clergy to discharge their full duty, but also, and yet more, towards raising the real character of membership in those millions upon millions, the whole bulk of our community, who now have its name and its name alone.

II

In 1860 a volume appeared containing seven “essays and reviews” by seven different writers, six of them clergymen of the church of England. The topics were miscellaneous, the treatment of them, with one exception,[113] was neither learned nor weighty, the tone was not absolutely uniform, but it was as a whole mildly rationalistic, and the negations, such as they were, exhibited none of the fierceness or aggression that had marked the old controversies about Hampden, or Tract Ninety, or Ward's Ideal. A storm broke upon the seven writers, that they little intended to provoke. To the apparent partnership among them was severely imputed a [pg 164] sinister design. They were styled “the Septem contra Christum”—six ministers of religion combining to assail the faith they outwardly professed—seven authors of an immoral rationalistic conspiracy. Two of them were haled into the courts, one for casting doubt upon the inspiration of the Bible, the other for impugning the eternity of the future punishment of the wicked. The Queen in council upon appeal was advised to reverse a hostile judgment in the court below (1864), and Lord Chancellor Westbury delivered the decision in a tone described in the irreverent epigram of the day as “dismissing eternal punishment with costs.” This carried further, or completed, the principle of the Gorham judgment fourteen years before, and just as that memorable case determined that neither the evangelical nor the high anglican school should drive out the other, so the judgment in the case of Essays and Reviews determined that neither should those two powerful sections drive out the new critical, rationalistic, liberal, or latitudinarian school. “It appears to me,” Mr. Gladstone wrote to the Bishop of London (April 26, 1864), “that the spirit of this judgment has but to be consistently and cautiously followed up, in order to establish, as far as the court can establish it, a complete indifference between the Christian faith and the denial of it. I do not believe it is in the power of human language to bind the understanding and conscience of man with any theological obligations, which the mode of argument used and the principles assumed [in the judgment] would not effectually unloose.” To Bishop Hamilton of Salisbury, who had taken part in one of the two cases, he wrote:—