Visionary notions have in all ages been afloat upon the subject of best providing for the clergy; notions which have been sincerely entertained by good men, with a view to the improvement of that order, and eagerly caught at and dwelt upon, by the designing, for its degradation and disparagement. Some are beguiled by what they call the voluntary system, not seeing (what stares one in the face at the very threshold) that they who stand in most need of religious instruction are unconscious of the want, and therefore cannot reasonably be expected to make any sacrifices in order to supply it. Will the licentious, the sensual, and the depraved, take from the means of their gratifications and pursuits, to support a discipline that cannot advance without uprooting the trees that bear the fruit which they devour so greedily? Will they pay the price of that seed whose harvest is to be reaped in an invisible world? A voluntary system for the religious exigencies of a people numerous and circumstanced as we are! Not more absurd would it be to expect that a knot of boys should draw upon the pittance of their pocket-money to build schools, or out of the abundance of their discretion be able to select fit masters to teach and keep them in order! Some, who clearly perceive the incompetence and folly of such a scheme for the agricultural part of the people, nevertheless think it feasible in large towns, where the rich might subscribe for the religious instruction of the poor. Alas! they know little of the thick darkness that spreads over the streets and alleys of our large towns. The parish of Lambeth, a few years since, contained not more than one church and three or four small proprietary chapels, while dissenting chapels of every denomination were still more scantily found there; yet the inhabitants of the parish amounted at that time to upwards of 50,000. Were the parish church, and the chapels of the Establishment existing there, an impediment to the spread of the Gospel among that mass of people? Who shall dare to say so? But if any one, in the face of the fact which has just been stated, and in opposition to authentic reports to the same effect from various other quarters, should still contend, that a voluntary system is sufficient for the spread and maintenance of religion, we would ask, what kind of religion? wherein would it differ, among the many, from deplorable fanaticism?
For the preservation of the Church Establishment, all men, whether they belong to it or not, could they perceive their true interest, would be strenuous: but how inadequate are its provisions for the needs of the country! and how much is it to be regretted that, while its zealous friends yield to alarms on account of the hostility of Dissent, they should so much overrate the danger to be apprehended from that quarter, and almost overlook the fact that hundreds of thousands of our fellow-countrymen, though formally and nominally of the Church of England, never enter her places of worship, neither have they communication with her ministers! This deplorable state of things was partly produced by a decay of zeal among the rich and influential, and partly by a want of due expansive power in the constitution of the Establishment as regulated by law. Private benefactors, in their efforts to build and endow churches, have been frustrated, or too much impeded by legal obstacles: these, where they are unreasonable or unfitted for the times, ought to be removed; and, keeping clear of intolerance and injustice, means should be used to render the presence and powers of the Church commensurate with the wants of a shifting and still-increasing population.
This cannot be effected, unless the English Government vindicate the truth, that, as her Church exists for the benefit of all (though not in equal degree), whether of her communion or not, all should be made to contribute to its support. If this ground be abandoned, cause will be given to fear that a moral wound may be inflicted upon the heart of the English people, for which a remedy cannot be speedily provided by the utmost efforts which the members of the Church will themselves be able to make.
But let the friends of the Church be of good courage. Powers are at work by which, under Divine Providence, she may be strengthened and the sphere of her usefulness extended; not by alterations in her Liturgy, accommodated to this or that demand of finical taste, nor by cutting off this or that from her articles or Canons, to which the scrupulous or the overweening may object. Covert schism, and open nonconformity, would survive after alterations, however promising in the eyes of those whose subtilty had been exercised in making them. Latitudinarianism is the parhelion of liberty of conscience, and will ever successfully lay claim to a divided worship. Among Presbyterians, Socinians, Baptists, and Independents, there will always be found numbers who will tire of their several creeds, and some will come over to the Church. Conventicles may disappear, congregations in each denomination may fall into decay or be broken up, but the conquests which the National Church ought chiefly to aim at, lie among the thousands and tens of thousands of the unhappy outcasts who grow up with no religion at all. The wants of these cannot but be feelingly remembered. Whatever may be the disposition of the new constituencies under the Reformed Parliament, and the course which the men of their choice may be inclined or compelled to follow, it may be confidently hoped that individuals, acting in their private capacities, will endeavour to make up for the deficiencies of the Legislature. Is it too much to expect that proprietors of large estates, where the inhabitants are without religious instruction, or where it is sparingly supplied, will deem it their duty to take part in this good work; and that thriving manufacturers and merchants will, in their several neighbourhoods, be sensible of the like obligation, and act upon it with generous rivalry?
Moreover, the force of public opinion is rapidly increasing: and some may bend to it, who are not so happy as to be swayed by a higher motive: especially they who derive large incomes from lay-impropriations, in tracts of country where ministers are few and meagerly provided for. A claim still stronger may be acknowledged by those who, round their superb habitations, or elsewhere, walk over vast estates which were lavished upon their ancestors by royal favouritism or purchased at insignificant prices after church-spoliation; such proprietors, though not conscience-stricken (there is no call for that), may be prompted to make a return for which their tenantry and dependents will learn to bless their names. An impulse has been given; an accession of means from these several sources, co-operating with a well-considered change in the distribution of some parts of the property at present possessed by the Church, a change scrupulously founded upon due respect to law and justice, will, we trust, bring about so much of what her friends desire, that the rest may be calmly waited for, with thankfulness for what shall have been obtained.
Let it not be thought unbecoming in a layman to have treated at length a subject with which the clergy are more intimately conversant. All may, without impropriety, speak of what deeply concerns all: nor need an apology be offered for going over ground which has been trod before so ably and so often: without pretending, however, to any thing of novelty, either in matter or manner, something may have been offered to view, which will save the writer from the imputation of having little to recommend his labour, but goodness of intention.
It was with reference to thoughts and feelings expressed in verse, that I entered upon the above notices, and with verse I will conclude. The passage is extracted from my MSS. written above thirty years ago: it turns upon the individual dignity which humbleness of social condition does not preclude, but frequently promotes. It has no direct bearing upon clubs for the discussion of public affairs, nor upon political or trade-unions; but if a single workman — who, being a member of one of those clubs, runs the risk of becoming an agitator, or who, being enrolled in a union, must be left without a will of his own, and therefore a slave — should read these lines, and be touched by them, I should indeed rejoice, and little would I care for losing credit as a poet with intemperate critics, who think differently from me upon political philosophy or public measures, if the sober-minded admit that, in general views, my affections have been moved, and my imagination exercised, under and for the guidance of reason.
Here might I pause, and bend in reverence To Nature, and the power of human minds; To men as they are me
n within themselves. How oft high service is performed within, When all the external man is rude in show; Not like a temple rich with pomp and gold, But a mere mountain chapel that protects Its simple worshippers from sun and shower! Of these, said I, shall be my song; of these, If future years mature me for the task, Will I record the praises, making verse Deal boldly with substantial things — in truth And sanctity of passion speak of these, That justice may be done, obeisance paid Where it is due. Thus haply shall I teach Inspire, through unadulterated ears Pour rapture, tenderness, and hope; my theme No other than the very heart of man, As found among the best of those who live, Not unexalted by religious faith, Nor uninformed by books, good books, though few In Nature’s presence: thence may I select Sorrow that is not sorrow, but delight, And miserable love that is not pain To hear of, for the glory that redounds Therefrom to human kind, and what we are. Be mine to follow with no timid step Where knowledge leads me; it shall be my pride That I have dared to tread this holy ground, Speaking no dream, but things oracular, Matter not lightly to be heard by those Who to the letter of the outward promise Do read the invisible soul; by men adroit In speech, and for communion with the world Accomplished, minds whose faculties are then Most active when they are most eloquent, And elevated most when most admired. Men may be found of other mould than these; Who are their own upholders, to themselves Encouragement and energy and will; Expressing liveliest thoughts in lively words As native passion dictates. Others, too, There are, among the walks of homely life, Still higher, men for contemplation framed; Shy, and unpractised in the strife of phrase; Meek men, whose very souls perhaps would sink Beneath them, summoned to such intercourse. Theirs is the language of the heavens, the power, The thought, the image, and the silent joy: Words are but under-agents in their souls; When they are grasping with their greatest strength They do not breathe among them; this I speak In gratitude to God, who feeds our hearts For His own service, knoweth, loveth us, When we are unregarded by the world.
II. ADVICE TO THE YOUNG.
(a) LETTER TO THE EDITOR OF ‘THE FRIEND,’ SIGNED ‘MATHETES.’
(b) ANSWER TO THE LETTER OF ‘MATHETES.’
1809.
INTRODUCTION TO ‘THE FRIEND,’ VOL. III. (1850).
(a) LETTER TO THE EDITOR BY ‘MATHETES.’
M. ANTONINUS.
From Sextus, and from the contemplation of his character, I learned what it was to live a life in harmony with nature; and that seemliness and dignity of deportment, which insured the profoundest reverence at the very same time that his company was more winning than all the flattery in the world. To him I owe likewise that I have known a man at once the most dispassionate and the most affectionate, and who of all his attractions set the least value on the multiplicity of his literary acquisitions.
To the Editor of ‘The Friend.’
SIR,
I hope you will not ascribe to presumption the liberty I take in addressing you on the subject of your work. I feel deeply interested in the cause you have undertaken to support; and my object in writing this letter is to describe to you, in part from my own feelings, what I conceive to be the state of many minds, which may derive important advantage from your instructions.
I speak, Sir, of those who, though bred up under our unfavourable system of education, have yet held at times some intercourse with nature, and with those great minds whose works have been moulded by the spirit of nature; who, therefore, when they pass from the seclusion and constraint of early study, bring with them into the new scene of the world much of the pure sensibility which is the spring of all that is greatly good in thought and action. To such the season of that entrance into the world is a season of fearful importance; not for the seduction of its passions, but of its opinions. Whatever be their intellectual powers, unless extraordinary circumstances in their lives have been so favourable to the growth of meditative genius, that their speculative opinions must spring out of their early feelings, their minds are still at the mercy of fortune: they have no inward impulse steadily to propel them: and must trust to the chances of the world for a guide. And such is our present moral and intellectual state, that these chances are little else than variety of danger. There will be a thousand causes conspiring to complete the work of a false education, and by inclosing the mind on every side from the influences of natural feeling, to degrade its inborn dignity, and finally bring the heart itself under subjection to a corrupted understanding. I am anxious to describe to you what I have experienced or seen of the dispositions and feelings that will aid every other cause of danger, and tend to lay the mind open to the infection of all those falsehoods in opinion and sentiment, which constitute the degeneracy of the age.
Though it would not be difficult to prove, that the mind of the country is much enervated since the days of her strength, and brought down from its moral dignity, it is not yet so forlorn of all good, — there is nothing in the face of the times so dark and saddening and repulsive — as to shock the first feelings of a generous spirit, and drive it at once to seek refuge in the elder ages of our greatness. There yet survives so much of the character bred up through long years of liberty, danger, and glory, that even what this age produces bears traces of those that are past, and it still yields enough of beautiful, and splendid, and bold, to captivate an ardent but untutored imagination. And in this real excellence is the beginning of danger: for it is the first spring of that excessive admiration of the age which at last brings down to its own level a mind born above it. If there existed only the general disposition of all who are formed with a high capacity for good, to be rather credulous of excellence than suspiciously and severely just, the error would not be carried far: but there are, to a young mind, in this country and at this time, numerous powerful causes concurring to inflame this disposition, till the excess of the affection above the worth of its object is beyond all computation. To trace these causes it will be necessary to follow the history of a pure and noble mind from the first moment of that critical passage from seclusion to the world, which changes all the circumstances of its intellectual existence, shows it for the first time the real scene of living men, and calls up the new feeling of numerous relations by which it is to be connected with them.
To the young adventurer in life, who enters upon his course with such a mind, every thing seems made for delusion. He comes with a spirit the dearest feelings and highest thoughts of which have sprung up under the influences of nature. He transfers to the realities of life the high wild fancies of visionary boyhood: he brings with him into the world the passions of solitary and untamed imagination, and hopes which he has learned from dreams. Those dreams have been of the great and wonderful and lovely, of all which in these has yet been disclosed to him: his thoughts have dwelt among the wonders of nature, and among the loftiest spirits of men, heroes, and sages, and saints; — those whose deeds, and thoughts, and hopes, were high above ordinary mortality, have been the familiar companions of his soul. To love and to admire has been the joy of his existence. Love and admiration are the pleasures he will demand of the world. For these he has searched eagerly into the ages that are gone; but with more ardent and peremptory expectation he requires them of that in which his own lot is cast: for to look on life with hopes of happiness is a necessity of his nature, and to him there is no happiness but such as is surrounded with excellence.
Delphi Complete Works of William Wordsworth Page 341
