"Let no man think that sudden in a minute All is accomplished and the work is done;-- Though with thine earliest dawn thou shouldst begin it, Scarce were it ended in thy setting sun."[60]

The spirit which created the Christian Social Union found, in the same year, an unexpected outlet in the secular sphere. In the Session of 1888, the Conservative Ministry, noting the general disgust which had been aroused by the corrupt misgovernment of Greater London, pa.s.sed the "Local Government Act," which, among other provisions, made London into a County, gave it a "County Council," and endowed that Council with far-reaching powers. To social reformers this was a tremendous event.

For forty years they had been labouring to procure something of the sort, and now it dropped down from the skies, and seemed at first almost too good to be true. Under the shock of the surprise, London suddenly awoke to the consciousness of a corporate life. On every side men were stirred by an honest impulse to give the experiment a good start; to work the new machine for all it was worth; and to make the administration of Greater London a model for all lesser munic.i.p.alities.

The Divisions of London, for the purposes of its new Council, were the same as its Parliamentary Divisions, but each const.i.tuency returned two members, and the City four. Every seat (except those for St. George's, Hanover Square) was contested, and there were often as many as six or seven candidates for one division. It was said at the time that "the uncertainty of the issues, the mult.i.tude of candidates, and the vagueness of parties made it impossible to tabulate the results with the same accuracy and completeness which are possible in the case of the House of Commons." Some candidates stood professedly as Liberals, and others as Conservatives. The majority, however, declared themselves to be "strictly non-political." Some leading objects, such as Better Housing of the Poor, Sanitary Reform, and the abolition of jobbery and corruption, were professed by all alike; and the main issues in dispute were the control of the Police by the Council, the reform of the Corporation of London and of the City Guilds, the abolition of dues on coal coming into the Port of London, and the taxation of ground-rents.

In such projects as these it was easy to discern the working of the new spirit. Men were trying, earnestly though amid much confusion, to translate the doctrines of Social Reform into fact. "Practicable Socialism" became the ideal of the reforming party, who styled themselves "Progressives." Their opponents got the unfortunate name of "Moderates"; and between the ideas roughly indicated by those two names the battle was fought. The Election took place in January, 1889. The result was that 71 candidates labelled "Progressive" were returned, and 47 "Moderates." The Act empowered the Council to complete its number by electing 19 Aldermen. Of these, 18 were Progressives, and one was a Moderate; so the total result was a "Progressive" majority of 41.

By the time of which I write I had become, by habitual residence, a Londoner; and I hope I was as keen on Social Reform as anyone in London, or outside it. But, after what I said in an earlier chapter, it will surprise no one that I declined to be a candidate for the London County Council. My dislike of electioneering is so intense that nothing on earth except the prospect of a seat in Parliament would tempt me to undertake it; so to all suggestions that I should stand in the Progressive interest I turned a resolutely deaf ear. But, when the election was over and the Progressive majority had to choose a list of Aldermen, I saw my opportunity and volunteered my services. By the goodwill of my friends on the Council, I was placed on the "Progressive List," and on the 5th of February I was elected an Alderman for six years. Among my colleagues were Lord Meath, Lord Lingen, Lord Hobhouse, Mr. Quintin Hogg, Sir Thomas Farrer, and Mr. Frederic Harrison. Lord Meath was accepted by the Progressive party, in recognition of his devoted services to the cause of social amelioration, especially in the matter of Public Gardens and Open s.p.a.ces; but, with this sole exception, the list was frankly partisan. The Progressives had got a majority on the new "Parliament of London," and had no notion of watering it down.

Before the Council was created, the governing body for Greater London had been the "Metropolitan Board of Works," which had its dwelling in Spring Gardens. The old building had to be adapted to its new uses, and, while the reconstruction was in progress, the County Council was permitted by the Corporation to meet in the Guildhall. There we a.s.sembled on the 12th of February, a highly-diversified, and, in some respects, an interesting company. A careful a.n.a.lysis of our quality and occupations gave the following results: Peers, 4; M.P.'s and ex-M.P.'s, 9; Clergymen, 2; Barristers, 14; Solicitors, 3; Soldiers, 4; Doctors, 5; Tutors, 2; Architects, 2; Builders, 4; Engineers, 3; Journalists, 4; Publisher, 1; Bankers, 5; Stock-Exchange men, 5; Auctioneers, 3; Brewer, 1; Clothiers, 2; Confectioner, 1; Drapers, 2; Grocers, 2; Mineral Water-maker, 1; Optician, 1; Shoemaker, 1; Merchants, 22; Manufacturers, 13; Gentlemen at large, 8; "Unspecified," 10. And to these must be added three ladies, who had been illegally elected and were soon unseated. A current joke of the time represented one of our more highly-cultured Councillors saying to a colleague drawn from another rank,--"The acoustics of this Hall seem very defective"--to which the colleague, after sniffing, replies--"Indeed? I don't perceive anything unpleasant."

Which things were an allegory; but conveyed a true impression of our social and educational diversities.

The first business which we had to transact was the election of a Chairman. Lord Rosebery was elected by 104 votes to 17; and so began the most useful portion of his varied career. The honorary office of Vice-Chairman was unanimously conferred on Sir John Lubbock, afterwards Lord Avebury; and for the Deputy Chairmanship, a salaried post of practical importance, the Council chose Mr. J. F. B. Firth, who had made his name as an exponent of the intricacies of Metropolitan Government.

To watch the methods of Lord Rosebery's chairmanship was an interesting study. After much experience of public bodies and public meetings, I consider him the best chairman but one under whom I ever sat. The best was Mr. Leonard Courtney, now Lord Courtney of Penwith, who to the gifts of accuracy, promptness, and mastery of detail, added the rarer grace of absolute impartiality. Lord Rosebery had the accuracy, the promptness, and the mastery, but he was not impartial. He was inclined to add the functions of Leader of the House to those of Speaker, which were rightly his. When a subject on which he felt strongly was under discussion, and opinion in the Council was closely balanced, Lord Rosebery would intervene just at the close of the debate, with a short, strong, and emphatic speech, and so influence the division in favour of his own view. This practice is, in my judgment, inconsistent with ideal chairmanship, but in the early days of the Council it was not without its uses.

We had to furnish ourselves with a const.i.tution, to distribute our various powers, to frame rules of debate, and to create an order of business. To do all this in a full Council of 137 members, most of them quite unversed in public life, many of them opinionated, all articulate, and not a few vociferous, was a work of the utmost difficulty, and Lord Rosebery engineered it to perfection. He was suave and courteous; smoothed acrid dissensions with judicious humour; used sarcasm sparingly, but with effect; and maintained a certain dignity of bearing which profoundly impressed the representatives of the Great Middle Cla.s.s. "By Jove, how these chaps funk Rosebery!" was the candid exclamation of Sir Howard Vincent; and his remark applied quite equally to his own "Moderate" friends and to my "Progressives." It was characteristic of these gentry that they longed to call Lord Rosebery "My Lord," and were with difficulty induced to subst.i.tute "Mr.

Chairman." The one member of the Council who stands out in my memory as not having "funked" the Chairman is Mr. John Burns, whose action and bearing in the Council formed one of my most interesting studies. The events of February, 1885, were still present to my memory, though the Councillor for Battersea had probably forgotten them. The change which four years had wrought was extraordinary. He spoke constantly and effectively, but always with moderation, good feeling, and common sense.

At the same time, he maintained a breezy independence, and, when he thought that the Chair ought to be defied, defied it. This was awkward, for the Chairman had no disciplinary powers, and there was no executive force to compel submission to his rulings. As far as I could observe, Mr. Burns never gave way, and yet he soon ceased to enter into conflict with the Chair. What was the influence which tamed him? I often wondered, but never knew.

The Council had got itself duly divided into Committees, and it was noticeable that there was an enormous rush of Councillors anxious to serve on the Housing Committee. The "Bitter Cry of Outcast London" had not been raised in vain, and every man in the Council seemed anxious to bear his part in the work of redressing an intolerable wrong. The weekly Session of the Council was fixed for Tuesday afternoon, to the disgust of some Progressives who hankered after the more democratic hour of 7 p.m. The main part of the business was the discussion of the Reports brought up from the various Committees, and, when those were disposed of, abstract motions could be debated. Some earnest Liberals were always trying to raise such questions as Home Rule, Land Law, Enfranchis.e.m.e.nt of Leaseholds, and other matters which lay outside the purview of the Council; and it was delightful to see Lord Rosebery damping down these irregular enthusiasms, and reminding his hearers of the limits which Parliament had set to their activities. Those limits were, in all conscience, wide enough, and included in their scope Housing, Asylums, Bridges, Fire-Brigades, Highways, Reformatory Schools, Main Drainage, Parks, Theatres, and Music-Halls, besides the complicated system of finance by which all our practice was regulated. The Committees dealing with these subjects, and several others of less importance, were manned by able, zealous, and conscientious servants of the public, who gave ungrudgingly of their time (which in many cases was also money), thought, and labour. The Council as a whole displayed a voracious appet.i.te for work, and rendered, without fee or reward, a service to Greater London which no money could have purchased.

In the autumn of this year--1889--some correspondence appeared in newspapers and reviews about what was called "The New Liberalism." By that t.i.tle was meant a Liberalism which could no longer content itself with the crudities of official politics, but longed to bear its part in the social regeneration of the race. In an article in the _Nineteenth Century_, I commented on the insensibility of the Liberal Leaders to this new inspiration. "Who would lead our armies into Edom?" I confess that I thought of Lord Rosebery as our likeliest champion; but I put the cause above the man. "Wherever our leader may come from, I am confident that the movement will go on. _ca ira! ca ira! Malgre les mutins, tout reussira!_ The cause of Social Service arouses that moral enthusiasm which cannot be bought and cannot be resisted, and which carries in itself the pledge of victory. The terrible magnitude and urgency of the evils with which we have to cope cannot be overstated. Those who set out to fight them will have to encounter great and manifold difficulties--ignorance, stupidity, prejudice, greed, cruelty, self-interest, instincts of cla.s.s, cowardly distrust of popular movements, 'spiritual wickedness in high places.' And, in the face of these opposing forces, it is cheering to think that, after long years of single-handed striving, the good cause now has its workers everywhere.

And to none does it make a more direct or a more imperious appeal than to us Liberal politicians. If we are worthy of the name, we must be in earnest about a cause which promises happiness, and health, and length of days to those who by their daily labour of hand and head princ.i.p.ally maintain the supremacy of the Anglo-Saxon race. We must be impatient of a state of society in which healthy dwellings and unadulterated food and pure water and fresh air are made the monopolies of the rich. We must be eager to do our part towards abolishing filth and eradicating disease, and giving free scope to those beneficent laws of Nature which, if only we will obey them, are so manifestly designed to promote the welfare and the longevity of man. If we believe that every human being has equally and indefeasibly the right to be happy, we must find our chief interest and most satisfying occupation in Social Service. Our aim is, first, to lighten the load of existence for those thronging thousands of the human family whose experience of life is one long suffering, and then to 'add sunshine to daylight by making the happy happier.' The poor, the ignorant, the weak, the hungry, the over-worked, all call for aid; and, in ministering to their wants, the adherent of the New Liberalism knows that he is fulfilling the best function of the character which he professes, and moreover is helping to enlarge the boundaries of the Kingdom of G.o.d."

When those words were written, the London County Council had just begun its work. I served on it till March, 1895; and during those six years it had proved in practice what a right-minded Munic.i.p.ality can do towards brightening and sweetening human life. It cut broad roads through squalid slums, letting in light and air where all had been darkness and pollution. It cleared wide areas of insanitary dwellings, where only vice could thrive, and re-housed the dispossessed. It broke up the monotony of mean streets with beautiful parks and health-giving pleasure-grounds. It transfigured the Music-Halls, and showed that, by the exercise of a little firmness and common sense, the tone and character of the "Poor Man's Theatre" could be raised to the level of what would be applauded in a drawing-room. By forbidding the sale of refreshments in the auditorium, it crushed the old-fashioned superst.i.tion that public entertainment and alcoholic drink are inseparably connected. In some of these good works it was my privilege to bear a part; and, in that matter of the purification of the Music-Halls, I was proud to follow the lead of Sir John McDougall, who has since been Chairman of the Council, and who, at the time of which I am writing, fearlessly exposed himself to unbounded calumny, and even physical violence, in his crusade for the moral purity of popular amus.e.m.e.nt. Those were six years of fruitful service; and, though a long time has elapsed since I left the Council, I have constantly watched its labours, and can heartily a.s.sent to the eulogy p.r.o.nounced by my friend Henry Scott Holland, when he was quitting his Canonry at St. Paul's for his Professorship at Oxford:

"As for London, my whole heart is still given to the lines of the Progressive policy on the County Council. I still think that this has given London a soul; and that it has been by far the most effective work that one has watched happening.... The hope of London lies with the County Council."

Before I say goodbye to this portion of my "Autobiography," let me record the fact that the London County Council produced a poet of its own. The first Council came to an end in March, 1892, and the second, elected on the 5th of that month, gave the Progressives a greatly increased majority. One of the newly-elected Councillors uttered his triumphant joy in song.

"Here then you have your answer, you that thought To find our London unawakened still, A sleeping plunder for you, thought to fill The gorge of private greed, and count for naught The common good. Time unto her has brought Her glorious hour, her strength of public will Grown conscious, and a civic soul to thrill The once dull ma.s.s that for your spoil you sought.

Lo, where the alert majestic city stands, Dreaming her dream of golden days to be, With shaded eyes beneath her arching hands Scanning the forward pathway, like a seer To whom the riven future has made clear The marvel of some mighty destiny."[61]

Moved by the desire to gratify a young ambition, I introduced the poet to Mr. Gladstone, and that great man, who never d.a.m.ned with faint praise, p.r.o.nounced that this was the finest thing written about London since Wordsworth's Sonnet "Composed upon Westminster Bridge."

In August, 1892, Gladstone became Prime Minister for the fourth time. He gave me a place in his Government; and for the next three years my activities were limited to North Bedfordshire, which I then represented, the House of Commons, and Whitehall. I was restored to liberty by the dissolution of July, 1895. In my chapter about Oxford, I spoke of the Rev. E. S. Talbot, then Warden of Keble, and now Bishop of Winchester, as one of those whose friendship I had acquired in undergraduate days.

After serving for a while as Vicar of Leeds, he was appointed in 1895 to the See of Rochester, which then included South London. Soon after he had entered on his new work, he said to me, "Men of leisure are very scarce in South London. Will you come across the Thames, and lend us a hand?"

FOOTNOTES:

[55] Dr. Butler's Harrow Sermons. Series II.

[56] "Christianity without the Cross a Corruption of the Gospel of Christ."

[57] Rev. H. Scott Holland, D.D.

[58] Honourable mention ought here to be made of "The Guild of St.

Matthew," founded by the Rev. Stewart Headlam in 1877. Its object was "To justify G.o.d to the People," and it prepared the way for later organizations.

[59] The Rev. H. S. Holland, D.D.

[60] F. W. H. Myers.

[61] F. Henderson, _By the Sea, and other poems_.

XV

ECCLESIASTICA

The English Church, as established by the law of England, offers the Supernatural to all who choose to come. It is like the Divine Being Himself, Whose sun shines alike on the evil and on the good.

J. H. SHORTHOUSE, _John Inglesant_.

Mr. Shorthouse, like most people who have come over to the Church from Dissent, set an inordinate value on the principle of Establishment. He seemed (and in that particular he resembled Archbishop Tait) incapable of conceiving the idea of a Church as separate from, and independent of, the State. The words "as established by the law of England" in the pa.s.sage which stands at the head of this chapter appear to suggest a doubt whether the English Church, if she ceased to be "established,"

could still discharge her function as the divinely-appointed dispenser of sacramental grace to the English people. Those who, like Mr.

Gladstone, believe that no change in her worldly circ.u.mstances could "compromise or impair her character as the Catholic and Apostolic Church of this country," would omit Mr. Shorthouse's qualifying words, and would say, simply, that the English Church, whether established or not, offers the Supernatural to all who choose to come, and that she is, has been, and always will be, "historically the same inst.i.tution through which the Gospel was originally preached to the English Nation." But this is not the place for theorization; so, for the moment, I am content to take Mr. Shorthouse's statement as it stands, and to say that a loving pride in the English Church has been the permanent pa.s.sion of my life. I hold with Dean Church, a man not given to hyperbole, that "in spite of inconsistencies and menacing troubles, she is still the most glorious Church in Christendom."

I was baptized in the Parish Church of St. Mary the Virgin, Woburn, formerly a chapel dependent on the Cistercian Abbey hard by, which the first Earl of Bedford received as a gift from Henry VIII.[62] This truly interesting church was destroyed, to please an innovating inc.u.mbent, in 1864; but my earliest impressions of public worship are connected with it, and in my mind's eye I can see it as clearly as if it were still standing. It had never been "restored "; but had been decorated by my grandfather, who inherited the ecclesiastical rights of the Abbots of Woburn, and whose "Curate" the inc.u.mbent was.[63] My grandfather was a liberal giver, and did his best, according to his lights, to make the Church beautiful. He filled the East Window with stained gla.s.s, the central subject being his own coat of arms, with patriarchs and saints grouped round it in due subordination. Beneath the window was a fine picture, by Carlo Maratti, of the Holy Family. The Holy Table was a table indeed, with legs and drawers after the manner of a writing-table, and a cover of red velvet. The chancel was long; and the south side of it was engrossed by "the Duke's Pew," which was enclosed within high walls and thick curtains, and contained a fireplace. The north side of the chancel was equally engrossed by a pew for the Duke's servants. The choir, male and female after their kind, surrounded the organ in a gallery at the West End. The whole Church was pewed throughout, and white-washed, the chancel being enriched with plaster mouldings. On the capital of each pillar was a scutcheon, bearing the arms of some family allied to our own. The largest and most vivid presentment of the Royal Arms which I have ever seen crowned the chancel-arch.

Our clerical staff consisted of the inc.u.mbent (who became a "Vicar" by Act of Parliament in 1868) and a curate. Our list of services was as follows: Sunday--11 a.m., Morning Prayer, Litany, Table-prayers, and Sermon; 6 p.m., Evening Prayer and Sermon. There was Evening Prayer with a sermon on Thursdays, and a prayer-meeting in the schoolroom on Tuesday evenings. There were no extra services in Lent or Advent, nor on any Holy Days except Good Friday and Ascension Day. The Holy Communion was administered after Morning Service on the first Sunday of the month, and on Christmas and Easter Days; and after Evening Service on the third Sunday. The black gown was, of course, worn in the pulpit, and I remember a mild sensation caused by the disuse of bands. The prayers were preached; the Psalms were read; and the hymn-book in use was "The Church and Home Metrical Psalter and Hymnal"--a quaint compilation which I have never seen elsewhere. It would not be easy to describe the dreariness of the services; and the preaching corresponded to them.

This is curious, for Evangelical preaching generally was rousing and effective. I remember that we heard preaching of that type from strangers who occasionally "took duty" or "pleaded for Societies"; but our own pastors always expatiated on Justification by Faith only. I cannot recall any other subject; and, even in enforcing this, "Pulpit-eloquence," topical allusions, and ill.u.s.trations whether from nature or from books, were rigidly eschewed. "As dull as a sermon" is a proverbial saying which for me in early boyhood had an awful truth.

It has been stated in an earlier chapter that I discovered the Sacramental System of the Church by the simple method of studying the Prayer Book. Certainly I got no help in that direction from my spiritual pastors. The inc.u.mbent was, I should think, the Lowest Churchman who ever lived. He was a Cambridge man; a thorough gentleman; well-read; wholly devoted to his sacred calling; and fearless in his a.s.sertion of what he believed to be right. (He once refused to let Jowett preach in our pulpit, though the n.o.ble patron made the request.) He was entirely insensible to poetry, beauty, romance, and enthusiasm; but his mind was essentially logical, and he followed his creed to its extremest consequences. Baptismal grace, of course, he absolutely denied. He prepared me for Confirmation, and he began his preparation by a.s.sailing my faith in the Presence and the Succession. He defined Confirmation as "a coming of age in the things of the soul." I perfectly remember a sermon preached on "Sacrament Sunday," which ended with some such words as these, "I go to yonder table to-day; not expecting to meet the Lord, because I know He will not be there." I have seldom heard the doctrine of the Real Absence stated with equal frankness.

All my religious a.s.sociations were with the Evangelical school, of which my parents were devoted adherents. My uncle, the Rev. Lord Wriothesley Russell (1804-1886), had been a disciple of Charles Simeon at Cambridge, but had completely discarded such fragments of Churchmanship as lingered in his master's teaching. My mother (1810-1884) had been in early life closely allied with "the Clapham Sect"; and our friendship with the last survivor of that sect, Miss Marianne Thornton (1797-1887), linked us to the Wilberforces, the Venns, and the Macaulays. My acquaintance with Lord Shaftesbury (1801-1885) I have always esteemed one of the chief honours of my life. He combined in a singular degree the gifts which make a Leader. He had an imperious will, a perfervid temper, unbounded enthusiasm, inexhaustible energy. Any movement with which he was connected he controlled. He brooked neither opposition nor criticism.

His authority was reinforced by advantages of aspect and station; by a stately manner, by a n.o.ble and commanding eloquence. But all these gifts were as nothing when compared with the power of his lifelong consistency. When he was a boy at Harrow, a brutal scene at a pauper's funeral awoke his devotion to the cause of the poor and helpless.

Seventy years later, when he lay on his deathbed, his only regret was that he must leave the world with so much misery in it. From first to last, he was an Evangelical of the highest and purest type, displaying all the religious and social virtues of that school in their perfection.

Yet he left it on record that he had been more harshly treated by the Evangelical party than by any other. Perhaps the explanation is that those excellent people were only kicking against the p.r.i.c.ks of a too-absolute control.

Such were the religious a.s.sociations of my early life; and I am deeply thankful for them. I have found, by much experiment, that there is no foundation on which the superstructure of Catholic religion can be more securely built than on the Evangelical confession of man's utter sinfulness, and of the free pardon purchased by the Blood of Christ. A man trained in that confession may, without sacrificing a jot of his earlier creed, learn to accept all that the Catholic Church teaches about Orders and Sacraments; but to the end he will retain some characteristic marks of his spiritual beginnings. For my own part, I hold with Mr. Gladstone that to label oneself with an ecclesiastical nickname would be to compromise "the first of earthly blessings--one's mental freedom[64]"; but if anyone chose to call me a "Catholic Evangelical," I should not quarrel with the designation.

I said in an earlier chapter that I had an inborn fondness for Catholic ceremonial, and this, I suppose, was part of my general love of material beauty. Amid such surroundings as I have described, it was a fondness not easily indulged. When I was twelve years old, I was staying at Leamington in August, and on a Holy Day I peeped into the Roman Church there, and saw for the first time the ceremonies of High Ma.s.s; and from that day on I longed to see them reproduced in the Church of England.

During one of our periodical visits to London, I discovered the beautiful church in Gordon Square where the "Adherents of a Restored Apostolate" celebrate Divine Worship with bewildering splendour. The propinquity of our house to Westminster Abbey enabled me to enter into the more chastened, yet dignified, beauty of the English rite. At Harrow the brightness and colour of our School-Chapel struck my untutored eye as "exceeding magnifical"; and the early celebrations in the Parish Church had a solemnity which the Chapel lacked.

But the happiest memory of all is connected with a little Church[65]

about two miles from my home. It is a tiny structure of one aisle, with the altar fenced off by a screen of carved oak. It served a group of half a dozen houses, and it stood amid green fields, remote from traffic, and scarcely visible except to those who searched for it. There an enthusiastic and devoted priest spent five and twenty years of an isolated ministry; and there, for the first time in our communion, I saw the Divine Mysteries celebrated with the appropriate accessories.

My walks to that secluded altar, in the fresh brightness of summer mornings, can never be forgotten until the whole tablet is blotted. On the sky-line, the great ma.s.ses of distant woodland, half-veiled in mist, lay like a blue cloud. Within, there was "the fair white linen cloth upon the wooden table, with fresh flowers above, and the worn slabs beneath that record the dim names of the forgotten dead"; and there "amid the faint streaks of the early dawn, the faithful, kneeling round the oaken railing, took into their hands the worn silver of the Grail--

"The chalice of the Grapes of G.o.d."[66]