Miscellaneous Writings and Speeches - Volume 4, Thomas Badington Macaulay [ebook reader for manga txt] 📗

no alphabet, that they should have no arithmetic, that they should not know how to build a bridge, how to sink a well, how to irrigate a field? If it be true that secular knowledge, unsanctified by true religion, is a positive evil, all these consequences follow. Yet surely they are consequences from which every sane mind must recoil. It is a great evil, no doubt, that a man should be a heretic or an atheist. But I am quite at a loss to understand how this evil is mitigated by his not knowing that the earth moves round the sun, that by the help of a lever, a small power will lift a great weight, that Virginia is a republic, or that Paris is the capital of France.

On these grounds, Sir, I have cordially supported the Irish Colleges Bill. But the principle of the Irish Colleges and the principle of the bill which I hold in my hand are exactly the same: and the House and the country have a right to know why the authors of the former bill are the opponents of the latter bill. One distinction there is, I admit, between Ireland and Scotland. It is true that in Scotland there is no clamour against the Union with England. It is true that in Scotland no demagogue can obtain applause and riches by slandering and reviling the English people. It is true that in Scotland there is no traitor who would dare to say that he regards the enemies of the state as his allies. In every extremity the Scottish nation will be found faithful to the common cause of the empire. But Her Majesty's Ministers will hardly I think, venture to say that this is their reason for refusing to Scotland the boon which they propose to confer on Ireland. And yet, if this be not their reason, what reason can we find? Observe how strictly analogous the cases are. You give it as a reason for establishing in Ireland colleges without tests that the Established Church of Ireland is the Church of the minority. Unhappily it may well be doubted whether the Established Church of Scotland, too, be not now, thanks to your policy, the Church of the minority. It is true that the members of the Established Church of Scotland are about a half of the whole population of Scotland; and that the members of the Established Church of Ireland are not much more than a tenth of the whole population of Ireland. But the question now before us does not concern the whole population. It concerns only the class which requires academical education: and I do not hesitate to say that, in the class which requires academical education, in the class for the sake of which universities exist, the proportion of persons who do not belong to the Established Church is as great in Scotland as in Ireland. You tell us that sectarian education in Ireland is an evil. Is it less an evil in Scotland? You tell us that it is desirable that the Protestant and the Roman Catholic should study together at Cork. Is it less desirable that the son of an elder of the Established Church and the son of an elder of the Free Church should study together at Edinburgh? You tell us that it is not reasonable to require from a Professor of Astronomy or Surgery in Connaught a declaration that he believes in the Gospels. On what ground, then, can you think it reasonable to require from every Professor in Scotland a declaration that he approves of the Presbyterian form of church government? I defy you, with all your ingenuity, to find one argument, one rhetorical topic, against our bill which may not be used with equal effect against your own Irish Colleges Bill.

Is there any peculiarity in the academical system of Scotland which makes these tests necessary? Certainly not. The academical system of Scotland has its peculiarities; but they are peculiarities which are not in harmony with these tests, peculiarities which jar with these tests. It is an error to imagine that, by passing this bill, we shall establish a precedent which will lead to a change in the constitution of the Universities of Cambridge and Oxford. Whether such a change be or be not desirable is a question which must be decided on grounds quite distinct from those on which we rest our case. I entreat English gentlemen not to be misled by the word University. That word means two different things on the two different sides of the Tweed. The academical authorities at Cambridge and Oxford stand in a parental relation to the student. They undertake, not merely to instruct him in philology, geometry, natural philosophy, but to form his religious opinions, and to watch over his morals. He is to be bred a Churchman. At Cambridge, he cannot graduate, at Oxford, I believe, he cannot matriculate, without declaring himself a Churchman. The College is a large family. An undergraduate is lodged either within the gates, or in some private house licensed and regulated by the academical authorities. He is required to attend public worship according to the forms of the Church of England several times every week. It is the duty of one officer to note the absence of young men from divine service, of another to note their absence from the public table, of another to report those who return home at unseasonably late hours. An academical police parade the streets at night to seize upon any unlucky reveller who may be found drunk or in bad company. There are punishments of various degrees for irregularities of conduct. Sometimes the offender has to learn a chapter of the Greek Testament; sometimes he is confined to his college; sometimes he is publicly reprimanded: for grave offences he is rusticated or expelled. Now, Sir, whether this system be good or bad, efficient or inefficient, I will not now inquire. This is evident; that religious tests are perfectly in harmony with such a system. Christ Church and King's College undertake to instruct every young man who goes to them in the doctrines of the Church of England, and to see that he regularly attends the worship of the Church of England. Whether this ought to be so, I repeat, I will not now inquire: but, while it is so, nothing can be more reasonable than to require from the rulers of Christ Church and King's College some declaration that they are themselves members of the Church of England.

The character of the Scotch universities is altogether different. There you have no functionaries resembling the Vice-Chancellors and Proctors, the Heads of Houses, Tutors and Deans, whom I used to cap at Cambridge. There is no chapel; there is no academical authority entitled to ask a young man whether he goes to the parish church or the Quaker meeting, to synagogue or to mass. With his moral conduct the university has nothing to do. The Principal and the whole Academical Senate cannot put any restraint, or inflict any punishment, on a lad whom they may see lying dead drunk in the High Street of Edinburgh. In truth, a student at a Scotch university is in a situation closely resembling that of a medical student in London. There are great numbers of youths in London who attend St George's Hospital, or St Bartholomew's Hospital. One of these youths may also go to Albermarle Street to hear Mr Faraday lecture on chemistry, or to Willis's rooms to hear Mr Carlyle lecture on German literature. On the Sunday he goes perhaps to church, perhaps to the Roman Catholic chapel, perhaps to the Tabernacle, perhaps nowhere. None of the gentlemen whose lectures he has attended during the week has the smallest right to tell him where he shall worship, or to punish him for gambling in hells, or tippling in cider cellars. Surely we must all feel that it would be the height of absurdity to require Mr Faraday and Mr Carlyle to subscribe a confession of faith before they lecture; and in what does their situation differ from the situation of the Scotch professor.

In the peculiar character of the Scotch universities, therefore, I find a strong reason for the passing of this bill. I find a reason stronger still when I look at the terms of the engagements which exist between the English and Scotch nations.

Some gentlemen, I see, think that I am venturing on dangerous ground. We have been told, in confident tones, that, if we pass this bill, we shall commit a gross breach of public faith, we shall violate the Treaty of Union, and the Act of Security. With equal confidence, and with confidence much better grounded, I affirm that the Treaty of Union and the Act of Security not only do not oblige us to reject this bill, but do oblige us to pass this bill, or some bill nearly resembling this.

This proposition seems to be regarded by the Ministers as paradoxical: but I undertake to prove it by the plainest and fairest argument. I shall resort to no chicanery. If I did think that the safety of the commonwealth required that we should violate the Treaty of Union, I would violate it openly, and defend my conduct on the ground of necessity. It may, in an extreme case, be our duty to break our compacts. It never can be our duty to quibble them away. What I say is that the Treaty of Union, construed, not with the subtlety of a pettifogger, but according to the spirit, binds us to pass this bill or some similar bill.

By the Treaty of Union it was covenanted that no person should be a teacher or office-bearer in the Scotch Universities who should not declare that he conformed to the worship and polity of the Established Church of Scotland. What Church was meant by the two contracting parties? What Church was meant, more especially, by the party to the side of which we ought always to lean, I mean the weaker party? Surely the Church established in 1707, when the Union took place. Is then, the Church of Scotland at the present moment constituted, on all points which the members of that Church think essential, exactly as it was constituted in 1707? Most assuredly not.

Every person who knows anything of the ecclesiastical history of Scotland knows that, ever since the Reformation, the great body of the Presbyterians of that country have held that congregations ought to have a share in the appointment of their ministers. This principle is laid down most distinctly in the First Book of Discipline, drawn up by John Knox. It is laid down, though not quite so strongly, in the Second Book of Discipline, drawn up by Andrew Melville. And I beg gentlemen, English gentlemen, to observe that in Scotland this is not regarded as a matter of mere expediency. All staunch Presbyterians think that the flock is entitled, jure divino, to a voice in the appointment of the pastor, and that to force a pastor on a parish to which he is unacceptable is a sin as much forbidden by the Word of God as idolatry or perjury. I am quite sure that I do not exaggerate when I say that the highest of our high churchmen at Oxford cannot attach more importance to episcopal government and episcopal ordination than many thousands of Scotchmen, shrewd men, respectable men, men who