The Speaker wrote to Sir Stafford Northcote urging on him the propriety of allowing Bradlaugh to take the oath without question. But Northcote was forced on against his better judgment by his more ardent supporters. It was a strange and painful situation, and the party system assuredly did not work at its best—one leading man forced on to mischief by the least responsible of his sections, the other held back from providing a cure by the narrowest of the other sections. In the April of 1881 Mr. Gladstone gave notice of a bill providing for affirmation, but it was immediately apparent that the opposition would make the most of every obstacle to a settlement, and the proposal fell through. In August of this year the Speaker notes, “The difficulties in the way of settling this question satisfactorily are great, and in the present temper of the House almost insuperable.”
II
It is not necessary to recount all the stages of this protracted struggle: what devices and expedients and motions, how many odious scenes of physical violence, how many hard-fought actions in the lawcourts, how many conflicts [pg 018] between the House of Commons and the constituency, what glee and rubbing of hands in the camp of the opposition at having thrust their rivals deep into a quagmire so unpleasant. The scandal was intolerable, but ministers were helpless, as a marked incident now demonstrated. It was not until 1883 that a serious attempt was made to change the law. The Affirmation bill of that year has a biographic place, because it marks in a definite way how far Mr. Gladstone's mind—perhaps not, as I have said before, by nature or by instinct peculiarly tolerant—had travelled along one of the grand highroads of human progress. The occasion was for many reasons one of great anxiety. Here are one or two short entries, the reader remembering that by this time the question was two years old:—
April 24, Tuesday.—On Sunday night a gap of three hours in my sleep was rather ominous; but it was not repeated.... Saw the Archbishop of Canterbury, with whom I had a very long conversation on the Affirmation bill and on Church and State. Policy generally as well as on special subjects.... Globe Theatre in the evening; excellent acting.... 25.... Worked on Oaths question.... 26.... Made a long and begeistert[7] speech on the Affirmation bill, taking the bull by the horns.
His speech upon this measure was a noble effort. It was delivered under circumstances of unsurpassed difficulty, for there was revolt in the party, the client was repugnant, the opinions brought into issue were to Mr. Gladstone hateful. Yet the speech proved one of his greatest. Imposing, lofty, persuasive, sage it would have been, from whatever lips it might have fallen; it was signal indeed as coming from one so fervid, so definite, so unfaltering in a faith of his own, one who had started from the opposite pole to that great civil principle of which he now displayed a grasp invincible. If it be true of a writer that the best style is that which most directly flows from living qualities in the writer's own mind and is a pattern of their actual working, so is the same thing to be said of oratory. These high themes of Faith, on the one hand, and Freedom on the [pg 019]
Speech On Affirmation Bill
other, exactly fitted the range of the thoughts in which Mr. Gladstone habitually lived. “I have no fear of Atheism in this House,” he said; “Truth is the expression of the Divine mind, and however little our feeble vision may be able to discern the means by which God may provide for its preservation, we may leave the matter in His hands, and we may be sure that a firm and courageous application of every principle of equity and of justice is the best method we can adopt for the preservation and influence of Truth.” This was Mr. Gladstone at his sincerest and his highest. I wonder, too, if there has been a leader in parliament since the seventeenth century, who could venture to address it in the strain of the memorable passage now to be transcribed:—
You draw your line at the point where the abstract denial of God is severed from the abstract admission of the Deity. My proposition is that the line thus drawn is worthless, and that much on your side of the line is as objectionable as the atheism on the other. If you call upon us to make distinctions, let them at least be rational; I do not say let them be Christian distinctions, but let them be rational. I can understand one rational distinction, that you should frame the oath in such a way as to recognise not only the existence of the Deity, but the providence of the Deity, and man's responsibility to the Deity; and in such a way as to indicate the knowledge in a man's own mind that he must answer to the Deity for what he does, and is able to do. But is that your present rule? No, Sir, you know very well that from ancient times there have been sects and schools that have admitted in the abstract as freely as Christians the existence of a Deity, but have held that of practical relations between Him and man there can be none. Many of the members of this House will recollect the majestic and noble lines—
Omnis enim per se divom natura necesse est
Immortali ævo summa cum pace fruatur,