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LORD SALISBURY ON PHILAN- THROPIC EFFORT. At a meeting of 1he East London Church Fundon Tnursd.-ty. Lord Salisbury said: Jt was a strange thing thai Christian n'ppeals to high and spi itual cons.defaiio:is or even cmisideiations of pure philanthropy failed to extract from the supporters of good works in that town sufficient means for the work to be carried on. They had to follow some- thing m"re mundane before they could procure sufficient means for the work. It was a strange sort of compromise that before a man would support a great ho-pifal he required to eat a bad dinner and listen to very indiffeient speeches (laughter and cheeis.) Before men would support some great work of beneficeuce dealing with the sorest maladies which afflict humanity, they must have a ball or a garden party. There must always be some secondarv machinery. The largest efforts a Christian makes he makes in response to an organisation, by which he is invited to purchase worthless articles at ridiculous prices. He could not help feeling that there is something wrong in the state of Christian feeling among the laity which made those strange devices necessary (hear, hear). He even felt his own presence tLere, though in a modified degree, on that platform to be, perhaps, a reflection upon the power which their bishop and those who supported him ought to exercise without any such assistance. Suppose he asked him to come down with him in an hour's time and discuss the Agricultural Rating Bill. He would respond to him that his life bad not been cast in those pleasant places where they dealt with assessments and ratings, and that he knewjnothing about it. It was a stringe contrast to what took place in the earlier days of Christianity, when they read in St Paul's ex- 0 hortation to the Corinthians to send relief to their suffering fellow Christians in Jerusalem. They know that he was not addressing to them a strin- gent exhortation, or holding before them a higher ideal, or requiring from them a more necessary work than was required from them everyday by the clergy who were over them in this metropolis. Yet they did not read that he found it necessary to hold a bazaar or to have a charity dinner or even a public meeting. with a Roman magistrate to make a speech (laughter). Now there was no doubt that the money wanted was the great want to which the laity was to look. He did not think that the best way or the most effective way after all was by means of those various circuitous and illegiti- mate means to which he had alluded. He believed that the laity of the Church ought to organise themselves sufficiently to take a large part of the collecting business out of the hands of the clerev and off the shoulders of those who had higher and more spiritual work to do. They might say trulv. as men said of old times, that it was not their business to serve at table (hear, hear). The organisation, of course, must be one of mutual influence. In the Middle Ages there were great societies who were called Mendicant Friars. He was afraid they were only begging for them-. selves; but if they could have Mendicant Friars and Mendicant Sisters in these days, whose business was not to beg for themselves but to collect money for the great works of the Church-works of beneficence and humanity—they would relieve those who were already borne to the earth by the work they had to do. and they would give an impulse to every high and holy undertaking which now it did not receive from the curious and circuitous contrivances to which he had referred (cheers.) A bazaar, or a dinner, or a ball might furnish a portion of the money that was required, but it satisfied no self-discipline, it left no feeling of devotion, or of gratitude, or of beneficence be- hind. It did the largest amount of material good with the smallest amount of moral improvement (cheers.) He need not dwell upon the need which was presented by that work. The Bishop had already pointed out to them in what that need con- sisted. It consisted in the strange dislocation which the working of natural causes had produced in that vast community. It was natural in the first in- stance for men of all conditions to live together, but when they began to crowd then, naturally, men of like condition fell into the neighbourhood of each other until they had the gigantic separation of which the Metropolis was a melancholy example. Un- fortunately, that was not the only evil, The prob- lem was not only difficult, but it was constantly increasing in severity. He thought some in- genious statesman had calculated that a very fair- sized congregation was added to the Metropolis every month, and for that means had to be found. It was in their hands-in the hands of the laity-to find those means, not only by opening their own purses, but by doing what they could to induce others to open their purses also. He believed that the politicians had a great stake in the success of these efforts, and that they had every ground, even for the lowest reasons, to desire that sach a fund as this should be a success (cheers). They were surrounded, crowded in, and embarrassed by the number of social questions that beset them. Many remedies that were sug- gested might be wild, many efforts might represent much emotion and little thought, but they all pointed to this—that there was a great need, that there was a tdrrible and increasing amount, he would not say of physical suffering, he did not know at this moment whether that was increasing or diminishing, but he was afraid that he was perfectly safe in saying that there was an increas- ing amount of moral and spiritual destitution in their midst. The sole hope that they really had of solving these graat social problems was in the action of religion. Parliamentary devices might do much to remove obstacles, or encourage men in the right path, but after all if the welfare and happi- ness of the masses of men were to be increased, if the rising tide of misery was to be kept down, it could only be by self help, and self help was one one of the most certain and the most remarkable fruits of the growing power of the Christian religion. The Temperance which avoided evil and excess, the thrift which provided for the perfor- mance of all civic duties, their Bishop had already told them that these were the two great civic virtues which the machinery sustained by the East London Fund, taught to all men. It was in these virtues that the solution of their great moral pro- blems lay, it was by these virtues, nurtured, produced, and sustained by Christians, that they might hope gradually, as generations go on, that misery would be repressed and ignorance bamished from among them.



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