The Religious Life of London Part 11

The Campbellites do seek to guard against this danger. It is the Church that sings. It is the Church that wors.h.i.+ps. All Christian wors.h.i.+p is in Scripture confined to Christians, and necessarily so, for wors.h.i.+p offered by any one else is not Christian. Thus it is only on the faithful in Christ Jesus that the various items of Christian wors.h.i.+p are enjoined: they are profaned and prost.i.tuted when applied to any others. In the morning of the Sabbath the Church meets by itself to break bread and sing and pray; on such occasions the members exhort and edify one another. In the evening the service is of a more general character; appeals are made to the unconverted, and they are invited to attend.

"All you that are weary and sad come, And you that are cheerful and glad come, In robes of humility clad come, Away from the waters of strife.

Let youth in the freshness of bloom come, Let man in the pride of his noon come, Let age on the verge of the tomb come, Let none in their pride stay away."

As a matter of fact, the unconverted do not avail themselves of the offer. It is a small place of meeting, the Milton Hall, but it is quite large enough, and more than large enough for the church and congregation.

One brother prays and reads the Scriptures and gives out a hymn, another brother delivers an address, another brother concludes with prayer, and then there is a prayer-meeting after. The advantage of the Campbellites seems to me that they are only a little duller than their neighbours.

The little ones around me, when I attended, found it hard to keep awake, and yet the service is short. It commences at seven and closes a little after eight. As they have no paid ministry, as their elders and deacons take the chief parts in the service, even after supporting an evangelist their expenses are not heavy, and in this they find a plausible plea.

If, say they, half a dozen churches are built where one would be enough, and half a dozen ministers are kept where only one is required, clearly in consequence of these divisions amongst brethren, there is a lamentable waste of money and power and spiritual influence. Unfortunately, as regards London there is no force in the plea, and will not be till the time comes when the various sections of the Christian Church shall have made all necessary provision for the spiritual wants of the metropolis.

THE MORMONS.

Thirty years ago, writes Hepworth Dixon, in that glowing account of Mormonism which, next to "Spiritual Wives," he seems to consider as the crowning glory of his life,-"thirty years ago there were six Mormons in America, none in England, none in the rest of Europe, and to-day (1866) they have twenty thousand saints in Salt Lake City; four thousand each in Ogden, p.r.o.no, and Logan; in the whole of their stations in these valleys (one hundred and six settlements properly organized by them and ruled by bishops and elders) a hundred and fifty thousand souls; in other parts of the United States about eight or ten thousand; in England and its dependencies about fifteen thousand; in the rest of Europe ten thousand; in Asia and the South Sea Islands about twenty thousand; in all not less, perhaps, than two hundred thousand followers of the gospel preached by Joseph Smith. All these converts have been gathered into the temple in thirty years."

The other day the Mormons of the London district met at the Music Hall, Store Street, and held a conference. Mr. Franklin Richards, the President, delivered an address. From his speech it appeared that in the metropolis there were nine branches, one hundred and seven elders of conference, fifty-three priests, twenty-four teachers, thirty deacons.

During the six months preceding 132 persons had been baptized, sixteen cut off or had died; the total number in the London district, including officers, was 1172. I imagine the Mormonites flourish better in districts less enlightened. Around Birmingham they are very sanguine, and I have seen the miners in Merthyr Tydfil by thousands listening to the gospel according to Joe Smith and Brigham Young.

The princ.i.p.al place of wors.h.i.+p of the Mormons or Latter-day Saints is in the Commercial Road, but there are others; one of them is in George Street, Gower Street. In that locality there is a very shabby dancing saloon, from which the graces seem long since to have departed. At three o'clock every Sunday afternoon the Mormons a.s.semble there. On a raised platform may be seen seated some seven or eight men, apparently decent workmen. Below them is a table, around which are a few lads, who set the tunes and take round the sacrament, which is administered every Sunday to all, including any strangers and children who may feel disposed to partake of it. Benches fill up the rest of the room, which are occupied chiefly by females with their families-including, of course, the baby, the inevitable feature in all gatherings of the lower orders. All seem enthusiastic and very friendly, and wretchedly poor. Their idea of Mormonism seems to be chiefly that of a successful emigration scheme, only mixed up with a little of the religious phraseology, which is most fluently uttered unfortunately by the unthinking ma.s.ses to whom words do not represent ideas. You might fancy as you enter that you had made a mistake, and got amongst the Primitive Methodists. The hymns are very much the same, and so is frequently the style of prayer. Sermon there is none, but instead you have addresses, the burden of which is generally of one kind. The speaker is thankful that at last he has known the Lord, and wishes he had done more for Him, and hopes, if health and strength be spared, to do more. There is also generally an address of a wider character. The Lord is calling them out of this country, where the Gentiles have the rule over them, and they are to hasten, old and young, to the City of the Saints. They are to pay their debts, mend their old clothes, save all they can, and then those that cannot pay for their voyage will be helped to join the settlement in Utah. Apart from the prayers and hymns, these meetings seem secular rather than spiritual,-to have reference more to this world, than the next. If, as it seems to me, the Mormonites in this country have had a Methodist training, they have managed to eliminate pretty completely the Methodist theology; but, perhaps, they treat it as they do the Bible. The Mormons profess to believe in it, at the same time they omit its spiritual teaching altogether. Their theology may be best explained in one of their own hymns:-

"The G.o.d that others wors.h.i.+p is not the G.o.d for me, He has neither part nor body, and cannot hear and see; But I've a G.o.d that lives above, A G.o.d of power and love, A G.o.d of Revelation,-Oh, that's the G.o.d for me!

Oh! that's the G.o.d for me; oh! that's the G.o.d for me.

"A church without apostles is not the church for me, It's like a s.h.i.+p dismasted, afloat upon the sea, But I've a church that's always led By the twelve stars around its head, A church with good foundations-oh! that's the church for me!

Oh! that's the church for me! oh! that's the church for me!

"The heaven of sectarians is not the heaven for me, So doubtful its location, neither on land nor sea, But I've a heaven on the earth, The land that gave me birth, A heaven of light and knowledge-oh! that's the heaven for me!

Oh! that's the heaven for me! oh! that's the heaven for me!"

Such are the songs sung, with a fervour unknown in better attended and genteeler places of wors.h.i.+p.

The Mormons speak of us as Gentiles, yet in reality they take our creed and add to it polygamy and communism. Their belief as regards Father, Son, and Holy Ghost is almost orthodox, and if they claim to be divinely ruled and to have the power of working miracles, do not other sects the same? Like the Quakers, they can dispense with religious forms. Like the ancient Israelites, they are a peculiar people, but what is peculiar to them, and that which const.i.tutes the secret of their success, is this-that they preach to the poor, and wretched, and starving, that the kingdom of G.o.d has been founded upon earth, that it belongs to the saints, and that they are the saints. Man, they say, is part of the substance of G.o.d, and he will become G.o.d. He was not created by G.o.d, but existed from all eternity. He was not born in sin, and is only accountable for his own misdeeds. Angels, it seems, from what Young told Hepworth Dixon, "are the souls of bachelors and monogamists, being incapable of issue, unblessed with female companions, unfitted to reign and rule in the celestial spheres. They have failed," said Young, "in not living the patriarchal life-in not marrying many wives. An unmarried Mormon fills but a low scale in the order of things." Man being of the race of G.o.d becomes eligible for a celestial throne: his household of wives and children being his kingdom, not on earth only, but in heaven, polygamy is thus his highest duty, and most glorious privilege. In the East, polygamy does not answer. The races with one wife there breed faster than the Turks. In the city of the Mormons, under polygamy, births are very numerous. The actual wives of Young are twelve! the twelve apostles own from three to four each. Young has forty-eight children, and all have their quivers full. The women, according to Mr.

Dixon, dislike polygamy nevertheless.

In this country and among the Mormons the doctrine of polygamy is not that on which much stress is laid. Here the Mormon preaches temperance, sobriety, honesty, industry, the need of saving up money, and the advantages of emigration to Utah. In the _Millennial Star_, the organ of the community, one brother writes from Wales:-

"The Word of Wisdom is quite a text with us of late, and is producing very good effects. We see its fruits manifested among the Saints, several of the brethren leaving off tobacco and other things that are injurious to the const.i.tution. _The tea is a matter that bothers the sisters considerably_, but in the face of this difficulty many are leaving it off, and p.r.o.nouncing it of no beneficial effect in any way whatever. I think that much will be done by abstaining from those things towards clothing those children that are very thinly clad."

It is in this way that Mormonism has spread. It has come to the poorest of the poor, and used their own language. Its phraseology is that dear to the natural heart. We are all too p.r.o.ne to throw our responsibility on others: It is the Lord who saves me. It is the devil who makes me bad; and it is a great help to the ignorant and uneducated, not merely to have spiritual states shadowed forth in earthly language, but to feel that, after all, heaven is here in the shape of comfortable dwellings, wives and children, raiment to wear, and a bellyfull. "This is great encouragement to the saints in their pilgrimages here in old Babylon, and stimulates them to more diligence in building up the kingdom of G.o.d, and delivering themselves from the yoke of tyranny and oppression, to enjoy the liberty of the people of G.o.d in the valleys of the mountains." Thus writes one of the elders with reference to certain manifestations of the gift of tongues; but I quote the pa.s.sage here as applicable in an eminent degree, and as ill.u.s.trating the religious phraseology, affected no doubt for certain ends by the Mormons. The kingdom of G.o.d, for instance, of the theologians may be difficult of apprehension to the illiterate and the rude; but if it means to me a good house and good living in Utah, it at once a.s.sumes an attractive form. If to live in England is to live in Babylon, of course it is my duty to emigrate; and if Brigham Young is the Lord's deputy on earth, then to disobey his call is an act of sin. So degraded are many of our brethren and sisters in this Christian land, where we have one parson at the least in every parish, that they are utterly unable to contemplate anything apart from its accidental forms.

Their G.o.d is a G.o.d of parts and pa.s.sions; their religion is one of sensation; their heaven a loss of physical pains and the presence of physical delights; they become at once an easy prey to the Mormonite preacher when for ten pounds he offers them the realization of their hopes, not at the end of life, but now, and tells them that in the Land of the Saints they shall hunger no more, nor thirst any more.

CHAPTER XVIII.

ADVANCED RELIGIONISTS.

The Church of Progress.

At length, if I am to believe what I hear and see, the religious problem of the age has been solved, and I am presented with a form of wors.h.i.+p which is in accordance with the discoveries of science and the dignity of man. In St. George's Hall, Langham Place, this new a.s.sociation meets; its president is Baxter Langley, Esq. It dispenses with prayer, and with the reading of the Bible, but instead there is a performance of sacred music by a choir of a hundred voices, with solos sung by professional ladies and gentlemen specially engaged, and then the President himself, smiling and buoyant as if it were an election meeting, as chairman, performs many solos on his own account. In short, as a paper lying before me says, "Everything will be done to make the service delightful, whilst instruction will be secured by a popular lecture each evening from some gentleman eminent in science, literature, or art."

It seems to be a speciality of this Church of Progress that it disappears in summer altogether. It is only in the winter time that its doors are thrown open-not at all to the poor and needy, but to those who can pay.

Is not this a little hard? Life is short, and the disciple of progress may well mourn that for him half the year exists in vain. Then, again, this Church of Progress, as much as the oldest and most-abused Churches of Christendom, makes very rigorous requirements on the pocket. Sixpence is the minimum paid. If you would hear comfortably you must pay a s.h.i.+lling. If you would have a seat where you can see and hear still more comfortably you must sh.e.l.l out half-a-crown. Now, if a man goes with his wife and family, it is obvious that the sum he will have to pay will be, if he have but a scanty income, no small consideration. It is true that a reduction is made if you take tickets for the course, but what I find fault with is that the casual poor have no chance of being benefited by this new gospel-that it does not appeal to them-that it ignores them altogether. I may hear the greatest of Dissenting preachers, I may sit under deans and bishops-nay, I may listen to the finished accents of an archbishop-without putting my hand in my pocket, but for the lecture at St. George's Hall, and the sacred minstrelsy there, I must at the least pay sixpence. The sum is a small one, but it has a tendency to narrow the Church and to limit its influence-it must keep outside many who otherwise would wors.h.i.+p there. Why should the Church of Progress only appeal to the man with sixpence in his pocket? Is it only the capitalist whose soul is worth looking after? For common people will any old-wife's fable do?

A more serious fault may be found with the Church of Progress. "We are not animated by any spirit of antagonism," they say; "and as we propose to occupy a new field of utility, we see no reason why our a.s.semblies should be regarded with hostility by other bodies." "Our religion is positive and constructive, not negative and aggressive." "Our Church is founded upon the recognition of the primary importance of human welfare; and its purpose will be to develop the power of philanthropy by education in the truths of science and philosophy, and by the elevating influence of the highest and purest art." What Protestant Church cannot say the same? As to art, whence does the Church of Progress get its music, which perhaps is its chief attraction, but from the Churches which it tells us are losing their hold upon the minds of the people? It rears philanthropy: what was Peabody? It talks of philosophy: what were such philosophers as Sir David Brewster or Professor Faraday? Equally delusive is its denial of antagonism. It is founded for those "whose religious ideas find no suitable exponent in any of the existing Churches." The existing Churches more or less appeal to the Bible, and to Christ as Master, and place before the mind as consolation, or warning, or allurement, the splendours and the terrors of a world to come. In the new Church all this is set on one side. Science, not dogma, is to be the teacher, and they sing-

"Reason and love! thy kingdom come, Oh, Church of endless ages rise!

Till fairer s.h.i.+nes our mortal home Than heavens we sought beyond the skies."

Is it true to say that between this new light and the old there is no antagonism? Is it honest to say, as they do in the address already referred to, "we ask no one to adopt or deny any of the creeds of the Churches. We shall endeavour to promulgate truth, and truth is always Divine"? Is it not clear that no one can join the Church of Progress unless he has ceased to believe in the creeds of the Churches? that it is impossible to believe in Christ and Baxter Langley as well? When Pilate said unto the Jews, "Whom will ye that I release unto you, Barabbas, or Jesus which is called Christ?" none but an idiot would have said there was no antagonism between the two. Again, it may be asked, by what right do these "earnest, conscientious men and women" in Langham Place call themselves a Church? Is it for the sake of deceiving the public? To teach art, or science, or literature, is not religion. Why, then, define as a Church people who meet on a Sunday to hear lectures on science, literature, and art? Undoubtedly, people may do worse on a Sunday night, but in listening to such lectures they have no right to say they are at church.

Mr. George Jacob Holyoake is also one of their lecturers; and if he be not antagonistic, what is he? Of all irrepressible men Mr. Holyoake is undoubtedly the most so. You meet him everywhere. Not a social science meeting, nor a political gathering, nor a philosophical discussion exists within reach of London but he is present at it, to take part in its discussions as the exponent of the views, and feelings, and desires of the British working man. If London is demonstrative, as when a Garibaldi appears upon the stage, foremost of those who meet to do him honour is Mr. Holyoake. In the House of Commons he is similarly prominent. In the Speaker's gallery or in the lobby you may see him all night long, here speaking to a member, there listening to one as if the care of all the country rested on his shoulders. I don't fancy Mr. Holyoake is the great man he takes himself to be. I deny his right to be the exponent of the cla.s.s of whom he condescends to be the ornament and s.h.i.+eld. I admit his boundless activity, his wonderful talent for intrusion, the cleverness of his talk. I admit, too, the energy with which in the course of a now extended career he has travelled the land, with a view to convince his fellow-men that there is no future, that he who says there is but repeats the old worn-out fiction of the priests, and that it is for this world rather than the next that we must labour and strive. Undoubtedly for Mr.

Holyoake some extenuation must be made. A man may well doubt the Christianity which instead of removing his religious doubts throws him into gaol for the crime of expressing them. Nevertheless, I may doubt, if not the sincerity,-for about that there can be no question-at any rate the truth and wisdom of his creed; and may, after all, prefer the light of the Gospel to that which he asks me to admire. I may admit that there have been quacks, and impostors, and charlatans in the religious world-that the Church has fearfully failed in its mission-that, armed with the sword of the State, it has been often a curse and a blight-but it does not follow that the truth, of which the Church should be the living organization, has no existence, that it has no mission in this world, that the Bible is to be trampled under foot, that the Saviour is to be abolished, and that for man, instead of the narrow path and the heavenly crown, nothing is left but that he should eat, and drink, and die. Such, however, I believe, is Mr. Holyoake's Gospel. As to his utterances on Sunday when I heard him, they were of the poorest character possible. The subject was the common people; and after describing three or four cla.s.ses of them, he finished with the inculcation of the by no means original idea-that they were not so bad as they seem, that we had to respect in them the humanity which, under favourable circ.u.mstances, might be developed into something better. I never heard Mr. Holyoake preach before, and I shall take care never to hear him again. As a speaker, one of Mr. Spurgeon's rawest students would beat him hollow.

THE INDEPENDENT RELIGIOUS REFORMERS.

The Theists in London are, we are told, very numerous, and yet, till about ten years since, no steps had been taken by them to provide public buildings in which to a.s.semble for instruction and conversation, and no church had been opened in which they could invite their friends to hear the principles of Theism explained and defended. In order to supply that want, Dr. Perfitt, a layman, resolved upon renting South Place Chapel, Finsbury Square, for the purpose of delivering lectures and discourses upon various religious topics. In 1858 the Society of Independent Religious Reformers was organized out of the hearers he had thus gathered around him. A committee was elected, rules were pa.s.sed, and the following were declared to be the objects of the Society:-

1. To secure the a.s.sociation and co-operation of all persons who are desirous of cultivating the religious sentiment in a manner essentially free from the evil spirit of creed, from the intolerance of sectarianism, and the leaven of priestcraft; of those persons who respect the authority of reason, and reverentially accept the decrees of conscience.

2. To discover and methodize truths connected either with the laws of nature, the progress of thought, or the lives of good men in all ages and countries, so that they may be rendered of practical value as guides to a healthy, moral, and manly life.

3. To a.s.sist, as in the performance of a religious duty, in the regeneration of society by co-operating with every organized body whose aim is to abolish superst.i.tion, ignorance, drunkenness, political injustice, or any other of the numerous evils which now afflict the community.

To carry out these ideas the n.o.ble painting gallery, built by the late Sir Benjamin West, in Newman Street, Oxford Street, was procured and fitted up. This large hall seats 1500 persons. A good organ was erected, and schools and a library were talked of. At this place, on Sunday mornings, the public are treated to what is called a free religious service, based upon the great facts and principles of intellectual Theism. In the evenings popular lectures are delivered bearing upon science, history, or religious free thought. In both cases Dr. Perfitt is the orator. On many occasions the Doctor has appeared in public. Under not very pleasant circ.u.mstances-for he had little support-he appealed to Finsbury, but in vain, to send him into Parliament. It is clear, then, what of success the man has accomplished, or of good the man has done, has been chiefly in connexion with the Society of Independent Reformers. We were told in 1863 "the church in Newman Street is but the forerunner of hundreds which will rest upon the same foundation." Dr. Perfitt has been more than seven years in Newman Street, and quite twenty at his work. A man can do a great deal in such a s.p.a.ce of time if he has a fluent tongue, as is abundantly ill.u.s.trated, not to go beyond our age, in the careers of Father Mathew, Father Ignatius, John B. Gough, or Mr. Spurgeon. Irving did not last so long, yet, metaphorically speaking, he managed to set the Thames on fire. It is clear Dr. Perfitt has peculiarly advantageous conditions under which to work. In the first place, as his aim is-

"To serve the truth where'er 'tis found, On Christian or on heathen ground"-

he has a wide field over which his oratory may range. It cannot all be barren from Dan to Beersheba. In the second place, according to the Independent Religious Reformers, the great want of our times is such as they are. "It is well known," they tell us, "that although the orthodox religious establishments are earnestly supported, they cannot gain the hearts of the people. The intelligence of England has outgrown the old creeds and formulas. Theism is secretly approved by thousands." The time, then, is ripe for such a mission as Dr. Perfitt proposes. The hour has come, and he is the man. It is not in his negative and critical aspect that he is to be judged. In the position in that respect he has a.s.sumed there is no novelty. Unfortunately, the Church of England, like all established churches, more or less lays itself open to the most irreverent criticism. The new wine cannot be put in the old bottles. We can quite agree with him that "the majority of the clergy have no just conception of what, according to the nature of things, they are called upon to do;" that St. Paul would find himself sadly out of place were he called upon to preach to the congregation of a fas.h.i.+onable suburban church; and that there would indeed be a flutter and commotion raised were "the Archbishop of Canterbury, cutting himself adrift from the level of Belgravia, to stand out before men denouncing woe upon the b.u.t.terflies of fas.h.i.+on and the Dundrearies of Parliament as Jesus denounced the Scribes and Pharisees of old." But the saying these things does not const.i.tute a man the founder of a new and better sect. Mr. Froude tells us "the clergyman of the nineteenth century subscribes the Thirty-nine Articles with a smile as might have been worn by Samson when his Philistine mistress bound his arms with the cords and withs." It is scarcely possible to write a bitterer thing of the clergy, yet Mr. Froude is not, so far as we are aware, an Independent Religious Reformer. Even of the Church of which such hard things may be said, and justly said, we may argue that its theory of the ident.i.ty of Church and State is a n.o.ble one, and that the dream of such men as "the judicious Hooker," of Coleridge, of Dr. Arnold, is that of all who, in stately cathedral or humble conventicle, pray Sunday after Sunday to the common Father, "Thy kingdom come, Thy will be done upon earth as it is in heaven." Man is a religious animal; the heart is true to its old instincts. There is no peace for his soul, no rest for the sole of the foot, no shelter for him in the storm, no brightness in the cloud, no glory in the sun, no hope in life, no life in death, unless he can believe, adore, and love. But we have forgotten Dr. Perfitt. Well, we need be in no hurry. If you go to Newman Street you will find very few people there by eleven. The exclusively religious service, as one of the hearers informed us it was, generally commences at a quarter past, where in the large hall about a hundred may be collected together, the majority, of course, males, chiefly of the lower section, I should imagine, of the middle cla.s.s.

There is music; then the Doctor reads a chapter of the Bible, and takes it to pieces; then there is more music; then a prayer, and a half-hour's sermon, from a regular text, according to the fas.h.i.+on of the orthodox, but generally coming to a very unorthodox conclusion. Indeed, the former come off hardly at the Doctor's hands. He demolished them as easily as if they were so many men of straw; President Edwards, Richard Baxter, Mr.

Spurgeon, the apostles, and their great Teacher, all look very small by the side of the clear, logical, learned, fluent, sarcastic, infallible Doctor, who is the heir of all the ages under the sun; who talks of Zoroaster, and Vedas, and Shasters; who is as familiar with Brahma and Buddha as if he had a.s.sisted at their birth, and who knows what's o'clock in Sanscrit better than you or I, my good sir, in ordinary English.

After the sermon comes the collection, and the congregational dinner-hour, for the sale of the beer for which, the neighbouring publics open just as the Independent Religious Reformers, exhausted by the Doctor's omniscience, require the refres.h.i.+ng fluid.

"Hae, sirs!" said an elderly female in a remote part of Scotland, as for the first time she saw a black man; "hae, sirs, what canna be done for the penny!" a.s.suredly some such feeling must be entertained by the listener who for the first time hears Dr. Perfitt in his rostrum in Cambridge Hall. For a pound a year you may have this pleasure every Sunday, and become one of the Independent Reformers. What more can man desire?

SOUTH PLACE, FINSBURY SQUARE.

The religion of humanity has been for a time dominant in South Place, Finsbury Square. Its oldest and original teacher in connexion with the place was the late W. Johnson Fox, M.P., a popular writer and eloquent orator, who did much in his day and generation on behalf of freedom in trade, in politics, and religion, and did it well. Nor did he labour in vain as regards himself. Born in an humble position, he became a student at Homerton College and an orthodox Dissenter. In a little while he joined the Unitarians, and then left them for a freer and fuller religious creed and form of wors.h.i.+p. He had many friends. His letters, signed "Publicola," in the _Weekly Dispatch_, were the delight of the working cla.s.ses; and his Anti-Corn-law orations charmed all, and there were tens of thousands who had the privilege of listening to them. He was returned to Parliament by the electors of Oldham, and a monument erected to his memory there still perpetuates his name. He died at a ripe old age, ever having preserved the character of an independent and honourable man. As a religious teacher he was no extraordinary success.