Representative British Orations Volume 3 (of 4) / With Introductions and Explanatory Notes

by Unknown

But, gentlemen, the constitution of England is not merely a constitution in state, it is a constitution in Church and State. The wisest sovereigns and statesmen have ever been anxious to connect authority with religion—some to increase their power, some, perhaps, to mitigate its exercise. But the same difficulty has been experienced in effecting this union which has been experienced in forming a second chamber—either the spiritual power has usurped upon the civil, and established a sacerdotal society, or the civil power has invaded successfully the rights of the spiritual, and the ministers of religion have been degraded into stipendiaries of the state and instruments of the government. In England we accomplish this great result by an alliance between Church and State, between two originally independent powers. I will not go into the history of that alliance, which is rather a question for those archæological societies which occasionally amuse and instruct the people of this city. Enough for me that this union was made and has contributed for centuries to the civilization of this country. Gentlemen, there is the same assault against the Church of England and the union between the State and the Church as there is against the monarchy and against the House of Lords. It is said that the existence of Nonconformity proves that the Church is a failure. I draw from these premises an exactly contrary conclusion; and I maintain that to have secured a national profession of faith with the unlimited enjoyment of private judgment in matters spiritual, is the solution of the most difficult problem, and one of the triumphs of civilization.

It is said that the existence of parties in the Church also proves its incompetence. On that matter, too, I entertain a contrary opinion. Parties have always existed in the Church; and some have appealed to them as arguments in favor of its divine institution, because, in the services and doctrines of the Church have been found representatives of every mood in the human mind. Those who are influenced by ceremonies find consolation in forms which secure to them the beauty of holiness. Those who are not satisfied except with enthusiasm find in its ministrations the exaltation they require, while others who believe that the “anchor of faith” can never be safely moored except in the dry sands of reason find a religion within the pale of the Church which can boast of its irrefragable logic and its irresistible evidence.

Gentlemen, I am inclined sometimes to believe that those who advocate the abolition of the union between Church and State have not carefully considered the consequences of such a course. The Church is a powerful corporation of many millions of her Majesty’s subjects, with a consummate organization and wealth which in its aggregate is vast. Restricted and controlled by the state, so powerful a corporation may be only fruitful of public advantage, but it becomes a great question what might be the consequences of the severance of the controlling tie between these two bodies. The State would be enfeebled, but the Church would probably be strengthened. Whether that is a result to be desired is a grave question for all men. For my own part, I am bound to say that I doubt whether it would be favorable to the cause of civil and religious liberty. I know that there is a common idea that if the union between Church and State was severed, the wealth of the Church would revert to the State; but it would be well to remember that the great proportion of ecclesiastical property is the property of individuals. Take, for example, the fact that the great mass of Church patronage is patronage in the hands of private persons. That you could not touch without compensation to the patrons. You have established that principle in your late Irish bill, where there was very little patronage. And in the present state of the public mind on the subject, there is very little doubt that there would be scarcely a patron in England—irrespective of other aid the Church would receive—who would not dedicate his compensation to the spiritual wants of his neighbors.

It was computed some years ago that the property of the Church in this manner, if the union was terminated, would not be less than between 80,000,000l. and 90,000,000l., and since that period the amount of private property dedicated to the purposes of the Church has very largely increased. I therefore trust that when the occasion offers for the country to speak out, it will speak out in an unmistakable manner on this subject; and recognizing the inestimable services of the Church, that it will call upon the government to maintain its union with the State. Upon this subject there is one remark I would make. Nothing is more surprising to me than the plea on which the present outcry is made against the Church of England. I could not believe that in the nineteenth century the charge against the Church of England should be that churchmen, and especially the clergy, had educated the people. If I were to fix upon one circumstance more than another which redounded to the honor of churchmen, it is that they should fulfil this noble office; and, next to being “the stewards of divine mysteries,” I think the greatest distinction of the clergy is the admirable manner in which they have devoted their lives and their fortunes to this greatest of national objects.

Gentlemen, you are well acquainted in this city with this controversy. It was in this city—I don’t know whether it was not in this hall—that that remarkable meeting was held of the Nonconformists to effect important alterations in the Education Act, and you are acquainted with the discussion in Parliament which arose in consequence of that meeting. Gentlemen, I have due and great respect for the Nonconformist body. I acknowledge their services to their country, and though I believe that the political reasons which mainly called them into existence have entirely ceased, it is impossible not to treat with consideration a body which has been eminent for its conscience, its learning, and its patriotism; but I must express my mortification that, from a feeling of envy or of pique, the Nonconformist body, rather than assist the Church in their great enterprise, should absolutely have become the partisans of a merely secular education. I believe myself, gentlemen, that without the recognition of a superintending Providence in the affairs of this world all national education will be disastrous, and I feel confident that it is impossible to stop at that mere recognition. Religious education is demanded by the nation generally and by the instincts of human nature. I should like to see the Church and the Nonconformists work together; but I trust, whatever may be the result, the country will stand by the Church in its efforts to maintain the religious education of the people. Gentlemen, I foresee yet trials for the Church of England; but I am confident in its future. I am confident in its future because I believe there is now a very general feeling that to be national it must be comprehensive. I will not use the word “broad,” because it is an epithet applied to a system with which I have no sympathy. But I would wish churchmen, and especially the clergy, always to remember that in our “Father’s home there are many mansions,” and I believe that comprehensive spirit is perfectly consistent with the maintenance of formularies and the belief in dogmas without which I hold no practical religion can exist.

Gentlemen, I have now endeavored to express to you my general views upon the most important subjects that can interest Englishmen. They are subjects upon which, in my mind, a man should speak with frankness and clearness to his countrymen, and although I do not come down here to make a party speech, I am bound to say that the manner in which those subjects are treated by the leading subject of this realm is to me most unsatisfactory. Although the Prime-Minister of England is always writing letters and making speeches, and particularly on these topics, he seems to me ever to send forth an “uncertain sound.” If a member of Parliament announces himself a Republican, Mr. Gladstone takes the earliest opportunity of describing him as a “fellow-worker” in public life. If an inconsiderate multitude calls for the abolition or reform of the House of Lords, Mr. Gladstone says that it is no easy task, and that he must think once or twice, or perhaps even thrice, before he can undertake it. If your neighbor the member for Bradford, Mr. Miall, brings forward a motion in the House of Commons for the severance of Church and State, Mr. Gladstone assures Mr. Miall with the utmost courtesy that he believes the opinion of the House of Commons is against him, but that if Mr. Miall wishes to influence the House of Commons he must address the people out of doors; whereupon Mr. Miall immediately calls a public meeting, and alleges as its cause the advice he has just received from the Prime-Minister.

But, gentlemen, after all, the test of political institutions is the condition of the country whose fortunes they regulate; and I do not mean to evade that test. You are the inhabitants of an island of no colossal size; which, geographically speaking, was intended by nature as the appendage of some continental empire—either of Gauls and Franks on the other side of the Channel, or of Teutons and Scandinavians beyond the German Sea. Such indeed, and for a long period, was your early history. You were invaded; you were pillaged and you were conquered; yet amid all these disgraces and vicissitudes there was gradually formed that English race which has brought about a very different state of affairs. Instead of being invaded, your land is proverbially the only “inviolate land”—“the inviolate land of the sage and free.” Instead of being plundered, you have attracted to your shores all the capital of the world. Instead of being conquered, your flag floats on many waters, and your standard waves in either zone. It may be said that these achievements are due to the race that inhabited the land, and not to its institutions. Gentlemen, in political institutions are the embodied experiences of a race. You have established a society of classes which give vigor and variety to life. But no class possesses a single exclusive privilege, and all are equal before the law. You possess a real aristocracy, open to all who desire to enter it. You have not merely a middle class, but a hierarchy of middle classes, in which every degree of wealth, refinement, industry, energy, and enterprise is duly represented.

And now, gentlemen, what is the condition of the great body of the people? In the first place, gentlemen, they have for centuries been in the full enjoyment of that which no other country in Europe has ever completely attained—complete rights of personal freedom. In the second place, there has been a gradual, and therefore a wise, distribution on a large scale of political rights. Speaking with reference to the industries of this great part of the country, I can personally contrast it with the condition of the working classes forty years ago. In that period they have attained two results—the raising of their wages and the diminution of their toil.[51] Increased means and increased leisure are the two civilizers of man. That the working classes of Lancashire and Yorkshire have proved not unworthy of these boons may be easily maintained; but their progress and elevation have been during this interval wonderfully aided and assisted by three causes, which are not so distinctively attributable to their own energies. The first is the revolution in locomotion, which has opened the world to the working man, which has enlarged the horizon of his experience, increased his knowledge of nature and of art, and added immensely to the salutary recreation, amusement, and pleasure of his existence. The second cause is the cheap postage, the moral benefits of which cannot be exaggerated. And the third is that unshackled press which has furnished him with endless sources of instruction, information, and amusement.

Gentlemen, if you would permit me, I would now make an observation upon another class of the laboring population. This is not a civic assembly, although we meet in a city. That was for convenience, but the invitation which I received was to meet the county and all the boroughs of Lancashire; and I wish to make a few observations upon the condition of the agricultural laborer. That is a subject which now greatly attracts public attention. And, in the first place, to prevent any misconception, I beg to express my opinion that an agricultural laborer has as much right to combine for the bettering of his condition as a manufacturing laborer or a worker in metals. If the causes of his combination are natural—that is to say, if they arise from his own feelings and from the necessities of his own condition, the combination will end in results mutually beneficial to employers and employed. If, on the other hand, it is factitious and he is acted upon by extraneous influences and extraneous ideas, the combination will produce, I fear, much loss and misery both to employers and employed; and after a time he will find himself in a similar, or in a worse, position.

Gentlemen, in my opinion, the farmers of England cannot, as a body, afford to pay higher wages than they do, and those who will answer me by saying that they must find their ability by the reduction of rents are, I think, involving themselves with economic laws which may prove too difficult for them to cope with. The profits of a farmer are very moderate. The interest upon capital invested in land is the smallest that any property furnishes. The farmer will have his profits and the investor in land will have his interest, even though they may be obtained at the cost of changing the mode of the cultivation of the country. Gentlemen, I should deeply regret to see the tillage of this country reduced, and a recurrence to pasture take place. I should regret it principally on account of the agricultural laborers themselves. Their new friends call them Hodge, and describe them as a stolid race. I must say that, from my experience of them, they are sufficiently shrewd and open to reason. I would say to them with confidence, as the great Athenian said to the Spartan who rudely assailed him: “Strike, but hear me.”