The Grand Old Man / Or, the Life and Public Services of the Right Honorable William Ewart Gladstone, Four Times Prime Minister of England

by Richard B. Cook

"The House of Commons was his ground," writes Justin McCarthy. "There he was always seen to the best advantage."

Nevertheless, Mr. Gladstone wrote with the same earnestness and ability with which he spoke. It was early in life that he distinguished himself as an author, as well as an orator and debater in the House of Commons. And it was most natural for him to write upon the subject of the Church, for not only his education led him to the consideration of such themes, but it was within his sphere as an English statesman, for the law of the land provided for the union of the Church and State. It was in 1838, when he was not thirty years of age, that he wrote his first book and stepped at once to the front rank as an author. He had ever been a staunch defender of the Established Church and his first appearance in literature was by a remarkable work in defense of the State Church entitled, "The State in its Relations with the Church." The treatise is thus dedicated: "Inscribed to the University of Oxford, tried and not found wanting through the vicissitudes of a thousand years; in the belief that she is providentially designed to be a fountain of blessings, spiritual, social and intellectual, to this and other countries, to present and future times; and in the hope that the temper of these pages may be found not alien from her own."

This first published book of Mr. Gladstone's was due to the perception that the status of the Church, in its connection with the secular power, was about to undergo the severe assaults of the opponents of the Union. There was growing opposition to the recognition of the Episcopal Church as the Church of the State and to taxation of people of other religious beliefs for its support; and this objection was to the recognition and support of any Church by the State. What is called the "American idea"—the entire separation of the Church and State—or as enunciated first by Roger Williams in 1636, in Rhode Island, that the magistrate should have authority in civil affairs only, was becoming more and more the doctrine of dissenters. Preparations were already being made for attacking the national establishment of religion, and with all the fervor springing from conviction and a deep-seated enthusiasm, he came forward to take part in the controversy on Church and State, and as a defender of the Established or Episcopal Church of England.

Some of the positions assumed in this work have since been renounced as untenable, but its ability as a whole, its breadth and its learning could not be denied. It then created a great sensation, and has since been widely discussed. After an examination and a defense of the theory of the connection between Church and State, Mr. Gladstone thus summarizes his principal reasons for the maintenance of the Church establishment:

"Because the Government stands with us in a paternal relation to the people, and is bound in all things not merely to consider their existing tastes, but the capabilities and ways of their improvement; because it has both an intrinsic competency and external means to amend and assist their choice; because to be in accordance with God's mind and will, it must have a religion, and because to be in accordance with its conscience, that religion must be the truth, as held by it under the most solemn and accumulated responsibilities; because this is the only sanctifying and preserving principle of society, as well as to the individual, that particular benefit, without which all others are worse than valueless; we must, therefore, disregard the din of political contention and the pressure of novelty and momentary motives, and in behalf of our regard to man, as well as of our allegiance to God, maintain among ourselves, where happily it still exists, the union between the Church and the State."

Dr. Russell in the following quotation not only accounts for this production from the pen, of Mr. Gladstone, but gives also an outline of the argument:

"Naturally and profoundly religious ... Mr. Gladstone conceived that those who professed the warmest regard for the Church of England and posed as her most strenuous defenders, were inclined to base their championship on mistaken grounds and to direct their efforts towards even mischievous ends. To supply a more reasonable basis for action and to lead this energy into more profitable channels were the objects which he proposed to himself in his treatise of 1838. The distinctive principle of the book was that the State had a conscience. This being admitted, the issue was this: whether the State in its best condition, has such a conscience as can take cognizance of religious truth and error, and in particular whether the State of the United Kingdom at that time was, or was not, so far in that condition as to be under an obligation to give an active and an exclusive support to the established religion of the country.

"The work attempted to survey the actual state of the relations between the State and the Church; to show from history the ground which had been defined for the National Church at the Reformation; and to inquire and determine whether the existing state of things was worth preserving and defending against encroachment from whatever quarter. This question it decided emphatically in the affirmative. Faithful to logic and to its theory, the book did not shrink from applying them to the external case of the Irish Church. It did not disguise the difficulties of the case, for the author was alive to the paradox which it involved. But the one master idea of the system, that the State as it then stood was capable in this age, as it had been in ages long gone by, of assuming beneficially a responsibility for the inculcation of a particular religion, carried him through all. His doctrine was that the Church, as established by law, was to be maintained for its truth; that this was the only principle in which it could be properly and permanently upheld; that this principle, if good in England, was good also for Ireland; that truth is of all possessions the most precious to the soul of man; and that to remove this priceless treasure from the view and the reach of the Irish people would be meanly to purchase their momentary favor at the expense of their permanent interests, and would be a high offense against our own sacred obligations."