"A few years ago I was in Rome, and there I saw in the Vatican a statue of two wrestlers, in the att.i.tude of men trying to throw each other. I went back two years after, and they were in the same struggle, and I suppose are at it still!" Everybody saw the application. Such a constrained posture might do in a marble statue, but could anything be more ridiculous than for living men thus to stand always facing each other in an att.i.tude of hostility and defiance? "And there too," he proceeded, "was another statue of a boy pulling a thorn out of his foot. I went to Rome again, and there he was still, with the same bended form, and the same look of pain, struggling to be free. I suppose he is there still, and will be to all eternity!" What an apt image of the self-inflicted torture of some who, writhing under real or imagined injury, hug their grievance and their pain, instead of at once tearing it away, and standing erect as men in the full liberty wherewith Christ makes his people free.

Again, he was ill.u.s.trating the folly of some ministers in giving so much time and thought to refuting infidel objections, by which they often made their people's minds familiar with what they would never have heard of, and filled them with doubt and perplexity. He said the process reminded him of what was done at a grotto near Naples, which is filled with carbonic acid gas so strong that life cannot exist in it, to ill.u.s.trate which the vile people of the cave seize a wretched dog, and throw him in, and in a few minutes the poor animal is nearly dead. Then they deluge him with cold water to bring him round. Just about as wise are those ministers who, having to preach the Gospel of Christ, think they must first drop their hearers into a pit filled with the asphyxiating gas of a false philosophy, to show how they can apply their hydropathy in recovering them afterwards. Better let them keep above ground, and breathe all the time the pure, blessed air of heaven.

Ill.u.s.trations like these told upon the audience, because they were so apt, and so informed with common sense. Mr. Spurgeon has an utter contempt for scientific charlatans and literary dilettanti, and all that cla.s.s of men who have no higher business in life than to carp and criticise. He would judge everything by its practical results. If sneering infidels ask, What good religion does? he points to those it has saved, to the men it has reformed, whom it has lifted up from degradation and death; and exclaims with his tremendous voice, "There they are! standing on the sh.o.r.e, saved from shipwreck and ruin!" That result is the sufficient answer to all cavil and objection.

"And now," continued Mr. Spurgeon, applying what he had said, "here are these two brethren who have come to us from over the sea, whom G.o.d has blessed wherever they have labored in Scotland, in Ireland, and in England. It may be said they are no wiser or better than our own preachers or laymen. Perhaps not. But somehow, whether by some novelty of method, or some special tact, they have caught the popular ear, and that of itself is a great point gained--they have got a hold on the public mind." Again he resorted to ill.u.s.tration to make his point.

"Some years ago," he said, "I was crossing the Maritime Alps. We were going up a pretty heavy grade, and the engine, though a powerful one, labored hard to drag us up the steep ascent, till at length it came to a dead stop. I got out to see what was the matter, for I didn't like the look of things, and there we were stuck fast in a snow-drift! The engine was working as hard as ever, and the wheels continued to revolve; but the rails were icy, and the wheels could not take hold--they could not get any _grip_--and so the train was unable to move. So it is with some men, and some ministers. They are splendid engines, and they have steam enough. The wheels revolve all right, only they don't get any _grip_ on the rails, and so the train doesn't move. Now our American friends have somehow got this grip on the public mind; when they speak or sing, the people hear. Without debating _why_ this is, or _how_ it is, let us thank G.o.d for it, and try to help them in the use of the power which G.o.d has given them."

After this stirring address of Mr. Spurgeon, Mr. Moody announced the arrangements for the meetings, which would be continued in that place for thirty days; and with another rousing hymn the meeting closed.

This, it is given out, is to be the last month of Moody and Sankey in England, and of course they hope it will be the crown of all their labors.

After the service was ended, and the audience had partly dispersed, we made our way around to the other end of the building, and had a good shake of the hand with Mr. Moody, with whom I had spent several days at Mr. Henry Bewley's, in Dublin, in 1867, and then travelled with him to London, little dreaming that he would ever excite such a commotion in this great Babylon, or have such a thronging mult.i.tude to hear him as I have seen to-day.

And now, what of it all? It would be presumption to give an opinion on a single service, and that where the princ.i.p.al actor in these scenes was almost silent. Certainly there are some drawbacks. For my part, I had rather worship in less of a crowd. If there is anything which I shrink from, it is getting into a crush from which there is no escape, and being obliged to struggle for life. Sometimes, indeed, it may be a duty, but it is not an agreeable one. Paul fought with beasts at Ephesus, but I don't think he liked it; and it seems to me a pretty near approach to being thrown to the lions, to be caught in a rushing, roaring London crowd.

And still I must not do it injustice. It was not a mob, but only a very eager and excited concourse of people; who, when once settled in the building, were attentive and devout. Perhaps the a.s.sembly to-day was more so than usual, as the invitation for this opening service had been "to Christians," and probably the bulk of those present were members of neighboring churches. They were, for the most part, very plain people, but none the worse for that, and they joined in the service with evident interest, singing heartily the hymns, and turning over their Bibles to follow the references to pa.s.sages of Scripture.

Their simple sincerity and earnestness were very touching.

As to Mr. Moody, in the few remarks he made I saw no sign of eloquence, not a single brilliant flash, such as would have lighted up a five minutes' talk of our friend Talmage; but there was the impressiveness of a man who was too much in earnest to care for flowers of rhetoric; whose heart was in his work, and who, intent on that alone, spoke with the utmost simplicity and plainness. I hear it frequently said that his power is not in any extraordinary gift of speech, but _in organizing Christian work_. One would suppose that this long-continued labor would break him down, but on the contrary, he seems to thrive upon it, and has grown stout and burly as any Englishman, and seems ready for many more campaigns.

As to the result of his labors, instead of volunteering an opinion on such slight observation, it is much more to the purpose to give the judgment of others who have had full opportunity to see his methods, and to observe the fruits. I have conversed with men of standing and influence in Dublin, Belfast, Glasgow, and Edinburgh--men not at all likely to be carried away by any sudden fanaticism. All speak well of him, and believe that he has done good in their respective cities.

This certainly is very high testimony, and for the present is the best we can have. They say that he shows great _tact_ in keeping clear of difficulties, not allying himself with sects or parties, and awakening no prejudices, so that Baptists, like Mr. Spurgeon, and Methodists and Independents and Presbyterians, all work together. In Scotland, men of the Free Church and of the National Church joined in the meetings, and one cannot but hope that the tendency of this general religious movement will be to incline the hearts of those n.o.ble, but now divided brethren, more and more towards each other.

What will be the effect in London, it is too soon to say. It seems almost impossible to make any impression on a city which is a world in itself. London has nearly four millions of inhabitants--more than the six States of New England put together! It is the monstrous growth of our modern civilization. With its enormous size, it contains more wealth than any city in the world, _and more poverty_--more luxury on the one hand, and more misery on the other. To those who have explored the low life of London, the revelations are terrific. The wretchedness, the filth, the squalor, the physical pollution and moral degradation in which vast numbers live, is absolutely appalling.

And can such a seething ma.s.s of humanity be reached by any Christian influences? That is the problem to be solved. It is a gigantic undertaking. Whatever can make any impression upon it, deserves the support of all good men. I hope fervently that the present movement may leave a moral result that shall remain after the actors in it have pa.s.sed away.

CHAPTER V.

TWO SIDES OF LONDON.--IS MODERN CIVILIZATION A FAILURE?

June 15th.

It is now "the height of the season" in London. Parliament is in session, and "everybody" is in town. Except the Queen, who is in the Highlands, almost all the Royal family are here; and (except occasional absences on the Continent, or as Ministers at foreign courts, or as Governors of India, of Canada, of Australia, and other British colonies) probably almost the whole n.o.bility of the United Kingdom are at this moment in London. Of course foreigners flock here in great numbers. So crowded is every hotel, that it is difficult to find lodgings. We have found very central quarters in Dover street, near Piccadilly, close by the clubs and the parks, and the great West End, the fashionable quarter of London.

Of course the display from the a.s.semblage of so much rank and wealth, and the concourse of such a mult.i.tude from all parts of the United Kingdom, and indeed from all parts of the earth, is magnificent. We go often to Hyde Park Corner, to see the turnout in the afternoon. In Rotten Row (strange name for the most fashionable riding ground in Europe) is the array of those on horseback; while the drive adjoining is appropriated to carriages. The mounted cavalcade makes a gallant sight. What splendid horses, and how well these English ladies ride!

Here come the equipages of the Prince of Wales and the Duke of Edinburgh, with their fair brides from northern capitals, followed by an endless roll of carriages of dukes and marquises and earls, and lords and ladies of high degree. It seems as if all the glory of the world were here. In strange contrast with this pomp and show, whom should we meet, as we were riding in the Park on Sat.u.r.day, but Moody (whom John Wanamaker, of Philadelphia, was taking out for an airing to prepare him for the fatigues of the morrow), who doubtless looked upon all this as a Vanity Fair, much greater than that which Bunyan has described!

But not to regard it in a severe spirit of censure, it is a sight such as brings before us, in one moving panorama, the rank and beauty, the wealth and power, of the British Empire, represented in these lords of the realm. Such a sight cannot be seen anywhere else in Europe, not in the Champs Elysees or the Bois de Boulogne of Paris, nor the Prater at Vienna.

Take another scene. Let us start after ten o'clock and ride down into "the city,"--a t.i.tle which, as used here, belongs only to the old part of London, beyond Temple Bar, which is now given up wholly to business, and where "n.o.body that is anybody" lives. Here are the Bank of England, the Royal Exchange, and the great commercial houses, that have their connections in all parts of the earth. The concentration of wealth is enormous, represented by hundreds and thousands of millions sterling. One might almost say that half the national debts of the world are owned here. There is not a power on the globe that is seeking a loan, that does not come to London. France, Germany, Russia, Turkey, all have recourse to its bankers to provide the material of war, or means for the construction of the great works and monuments of peace. Our American railways have been built largely with English money. Alas, that so many have proved unfortunate investments!

It is probably quite within bounds to say that the acc.u.mulation of wealth at this centre is greater than ever was piled up before on the globe, even in the days of the Persian or Babylonian Empires; or when the kings of Egypt built the Pyramids; or when Rome sat on the seven hills, and subject provinces sent tribute from all parts of the earth; or in that Mogul Empire, whose monuments at Delhi and Agra are still the wonder of India.

Can it be that a city so vast, so populous, so rich, has a canker at its root? Do not judge hastily, but see for yourself. Leave Hyde Park Corner, and its procession of n.o.bles and princes; leave "the city,"

with its banks and counting-houses, and plunge into another quarter of London. One need not go far away, for the hiding-places of poverty and wretchedness are often under the very shadow of the palaces of the rich. Come, then, and grope through these narrow streets. You turn aside to avoid the ragged, wretched creatures that crouch along your path. But come on, and if you fear to go farther, take a policeman with you. Wind your way into narrow pa.s.sages, into dark, foul alleys, up-stairs, story after story, each worse than the last. Summon up courage to enter the rooms. You are staggered by the foul smell that issues as you open the doors. But do not go back; wait till your eye is a little accustomed to the darkness, and you can see more clearly.

Here is a room hardly big enough for a single bed, yet containing six, eight, ten, or a dozen persons, all living in a common herd, cooking and eating such wretched food as they have, and sleeping on the floor together.

What can be expected of human beings, crowded in such miserable habitations, living in filth and squalor, and often pinched with hunger? Not only is refinement impossible, but comfort, or even decency. What manly courage would not give way, sapped by the deadly poison of such an air? Who wonders that so many rush to the gin-shop to s.n.a.t.c.h a moment of excitement or forgetfulness? What feminine delicacy could stand the foul and loathsome contact of such brutal degradation? Yet this is the way in which tens, and perhaps hundreds of thousands of the population of London live.

But it is at night that these low quarters are most fearful. Then the population turns into the streets, which are brilliantly lighted up by the flaring gas-jets. Then the gin-shops are in their glory, crowded by the lowest and most wretched specimens of humanity--men and women in rags--old, gray-headed men and haggard women, and young girls,--and even children, learning to be imps of wickedness almost as soon as they are born. After a few hours of this excitement they reel home to their miserable dens. And then each wretched room becomes more hideous than before,--for drinking begets quarrelling; and, cursing and swearing and fighting, the wretched creatures at last sink exhausted on the floor, to forget their misery in a few hours of troubled sleep.

Such is a true, but most inadequate, picture of one side of London.

Who that sees it, or even reads of it, can wonder that so many of these "victims of civilization," finding human hearts harder than the stones of the street, seek refuge in suicide? I never cross London Bridge without recalling Hood's "Bridge of Sighs," and stopping to lean over the parapet, thinking of the tragedies which those "dark arches" have witnessed, as poor, miserable creatures, mad with suffering, have rushed here and thrown themselves over into "the black-flowing river"[2] beneath, eager to escape

"Anywhere, anywhere, Out of the world!"

Such is the dreadful cancer which is eating at the heart of London--poverty and misery, ending in vice and crime, in despair and death. It is a fearful spectacle. But is there any help for it? Can anything be done to relieve this gigantic human misery? Or is the case desperate, beyond all hope or remedy?

Of course there are many schemes of reformation and cure. Some think it must come by political instrumentality, by changes in the laws; others have no hope but in a social regeneration, or reconstruction of society, others still rely only on moral and religious influences.

There has arisen in Europe, within the last generation, a mult.i.tude of philosophers who have dreamed that it was possible so to reorganize or reconstruct society, to adjust the relations of labor and capital, as to extinguish poverty; so that there shall be no more poor, no more want. Sickness there may be, disease, accident, and pain, but the amount of suffering will be reduced to a minimum; so that at least there shall be no unnecessary pain, none which it is possible for human skill or science to relieve. Elaborate works have been written, in which the machinery is carefully adjusted, and the wheels so oiled that there is no jar or friction. These schemes are very beautiful; alas! that they should be mere creations of the fancy. The apparatus is too complicated and too delicate, and generally breaks to pieces in the very setting up. The fault of all these social philosophies is that they ignore the natural selfishness of man, his pride, avarice, and ambition. Every man wants the first place in the scale of eminence. If men were morally right--if they had Christian humility or self-abnegation, and each were willing to take the lowest place--then indeed might these things be. But until then, we fear that all such schemes will be splendid failures.

In France, where they have been most carefully elaborated, and in some instances tried, they have always resulted disastrously, sometimes ending in horrible scenes of blood, as in the Reign of Terror in the first Revolution, and recently in the ma.s.sacres of the Commune. No government on earth can reconstruct society, so as to prevent all poverty and suffering. Still the State can do much by removing obstacles out of the way. It need not be itself the agent of oppression, and of inflicting needless suffering. This has been the vice of many governments--that they have kept down the poor by laying on them burdens too heavy to bear, and so crushing the life out of their exhausted frames. In England the State can remove disabilities from the working man; it can take away the exclusive privileges of rank and t.i.tle, and place all cla.s.ses on the same level before the law. Thus it can clear the field before every man, and give him a chance to rise, _if he has it in him_--if he has talent, energy, and perseverance.

Then the government can in many ways _encourage_ the poorer cla.s.ses, and so gradually lift them up. In great cities the drainage of unhealthy streets, of foul quarters, may remove the seeds of pestilence. Something in this way has been done already, and the death rates show a corresponding diminution of mortality. So by stringent laws in regard to proper ventilation, forbidding the crowding together in unhealthy tenements, and promoting the erection of model lodging-houses, it may encourage that cleanliness and decency which is the first step towards civilization.

Then by a system of Common Schools, that shall be universal and _compulsory_, and be rigidly enforced, as it is in Germany, the State may educate in some degree, at least in the rudiments of knowledge, the children of the nation, and thus do something towards lifting up, slowly but steadily, that vast substratum of population which lies at the base of every European society.

But the question of moral influence remains. Is it possible to reach this vast and degraded population with any Christian influences, or are they in a state of hopeless degradation?

Here we meet at the first step in England A CHURCH, of grand proportions, established for ages, inheriting vast endowments, wealth, privilege, and t.i.tles, with all the means of exerting the utmost influence on the national mind. For this what has it to show? It has great cathedrals, with bishops, and deans, and canons; a whole retinue of beneficed clergy, men who read or "intone" the prayers; with such hosts of men and boys to chant the services, as, if mustered together, would make a small army. The machinery is ample, but the result, we fear, not at all corresponding.

But lest I be misunderstood, let me say here that I have no prejudice against the Church of England. I cannot join with the English Dissenters in their cry against it, nor with some of my American brethren, who look upon it as almost an apostate Church, an obstacle to the progress of Christianity, rather than a wall set around it to be its bulwark and defence. With a very different feeling do I regard that ancient Church, that has so long had its throne in the British Islands. I am not an Englishman, nor an Episcopalian, yet no loyal son of the Church of England could look up to it with more tender reverence than I. I honor it for all that it has been in the past, for all that it is at this hour. The oldest of the Protestant Churches of England, it has the dignity of history to make it venerable. And not only is it one of the oldest Churches in the world, but one of the purest, which could not be struck from existence without a shock to all Christendom. Its faith is the faith of the Reformation, the faith of the early ages of Christianity. Whatever "corruptions" may have gathered upon it, like moss upon the old cathedral walls, yet in the Apostles' Creed, and other symbols of faith, it has held the primitive belief with beautiful simplicity, divested of all "philosophy," and held it not only with singular purity, but with steadfastness from generation to generation.

What a power is in a creed and a service which thus links us with the past! As we listen to the Te Deum or the Litany, we are carried back not only to the Middle Ages, but to the days of persecution, when "the n.o.ble army of martyrs" was not a name; when the Church worshipped in crypts and catacombs. Perhaps we of other communions do not consider enough the influence of a Church which has a long history, and whose very service seems to unite the living and the dead--the worship on earth with the worship in heaven. For my part, I am very sensitive to these influences, and never do I hear a choir "chanting the liturgies of remote generations" that it does not bring me nearer to the first worshippers, and to Him whom they worshipped.

Nor can I overlook, among the influences of the Church of England, that even of its architecture, in which its history, as well as its worship, is enshrined. Its cathedrals are filled with monuments and tombs, which recall great names and sacred memories. Is it mere imagination, that when I enter one of these old piles and sit in some quiet alcove, the place is filled to my ear with airy tongues, voices of the dead, that come from the tablets around and from the tombs beneath; that whisper along the aisles, and rise and float away in the arches above, bearing the soul to heaven--spirits with which my own poor heart, as I sit and pray, seems in peaceful and blessed communion? Is it an idle fancy that soaring above us there is a mult.i.tude of the heavenly host singing now, as once over the plains of Bethlehem, "Glory to G.o.d in the highest, peace on earth, good will towards men!" Here is the soul bowed down in the presence of its Maker. It feels "lowly as a worm." What thoughts of death arise amid so many memorials of the dead! What sober views of the true end of a life so swiftly pa.s.sing away! How many better thoughts are inspired by the meditations of this holy place! How many prayers, uttered in silence, are wafted to the Hearer of Prayer! How many offences are forgiven here in the presence of "The Great Forgiver of the world"!

How many go forth from this ancient portal, resolved, with G.o.d's help, to live better lives! It is idle to deny that the place itself is favorable to meditation and to prayer. It makes a solemn stillness in the midst of a great city, as if we were in the solitude of a mountain or a desert. The pillared arches are like the arches of a sacred grove. Let those who will cast away such aids to devotion, and say they can worship G.o.d anywhere--in any place. I am not so insensible to these surroundings, but find in them much to lift up my heart and to help my poor prayers.

With these internal elements of power, and with its age and history, and the influence of custom and tradition, the Church of England has held the nation for hundreds of years to an outward respect for Christianity, even if not always to a living faith. While Germany has fallen away to Rationalism and indifference, and France to mocking and scornful infidelity, in England Christianity is a national inst.i.tution, as fast anch.o.r.ed as the island itself. The Church of England is the strongest bulwark against the infidelity of the continent. It is a.s.sociated in the national mind with all that is sacred and venerable in the past. In its creed and its worship it presents the Christian religion in a way to command the respect of the educated cla.s.ses; it is seated in the Universities, and is thus a.s.sociated with science and learning. As it is the National Church, it has the support of all the rank of the kingdom, and arrays on its side the strongest social influences. Thus it sets even fashion on the side of religion. This may not be the most dignified influence to control the faith of a country, but it is one that has great power, and it is certainly better to have it on the side of religion than against it.

We must take the world as it is, and men as they are. They are led by example, and especially by the examples of the great; of those whose rank makes them foremost in the public eye, and gives them a natural influence over their countrymen.

As for those who think that the Gospel is preached nowhere in England but in the chapels of Dissenters, and that there is little "spirituality" except among English Independents or Scotch Presbyterians, we can but pity their ignorance. It is not necessary to point to the saintly examples of men like Jeremy Taylor and Archbishop Leighton; but in the English homes of to-day are thousands of men and women who furnish ill.u.s.trations, as beautiful as any that can be found on earth, of a religion without cant or affectation, yet simple and sincere, and showing itself at once in private devotion, in domestic piety, and in a life full of all goodness and charity.

It must be confessed that its ministers are not always worthy of the Church itself. I am repelled and disgusted at the arrogance of some who think that it is the _only_ true Church, and that they alone are the Lord's anointed. If so, the grace is indeed in earthen vessels, and those of wretched clay. The affectation and pretension of some of the more youthful clergy are such as to provoke a smile. But such paltry creatures are too insignificant to be worth a moment's serious thought. The same spiritual conceit exists in every Church. We should not like to be held responsible for all the narrowness of Presbyterians, whom we are sometimes obliged to regard, as Cromwell did, as "the Lord's foolish people." These small English curates and rectors we should regard no more than the spiders that weave their web in some dimly-lighted arch, or the traditional "church mice" that nibble their crumbs in the cathedral tower, or the crickets or lizards that creep over the old tombs in the neighboring churchyard.

But if there is much narrowness in the Church of England, there is much n.o.bleness also; much true Christian liberality and hearty sympathy with all good men and good movements, not only in England but throughout the world. Dean Stanley (whom I love and honor as the manliest man in the Church of England) is but the representative and leader of hundreds who, if they have not his genius, have at least much of his generous and intrepid spirit, that despises sacerdotal cant, and claims kindred with the good of all countries and ages, with the n.o.ble spirits, the brave and true, of all mankind. Such men are sufficient to redeem the great Church to which they belong from the reproach of narrowness.

Such is the position of the Church of England, whose history is a part of that of the realm; and which stands to-day b.u.t.tressed by rank, and learning, and social position, and a thousand a.s.sociations which have cl.u.s.tered around it in the course of centuries, to make it sacred and venerable and dear to the nation's heart. If all this were levelled with the ground, in vain would all the efforts of Dissenters, however earnest and eloquent--if they could muster a hundred Spurgeons--avail to restore the national respect for religion.

Looking at all these possibilities, I am by no means so certain as some appear to be, that the overthrow of the Establishment would be a gain to the cause of Christianity in England. Some in their zeal for a pure democracy both in Church and State--for Independency and Voluntaryism in the former, and Republicanism in the latter--regard every Establishment as an enemy alike to a pure Gospel and to religious liberty. The Dissenters, naturally incensed at the inequality and injustice of their position before the law (and perhaps with a touch of envy of those more favored than they are) have their grievance against the Church of England, simply because it is _established_, to the exclusion of themselves. But from all such rivalries and contentions we, as Americans, are far removed, and can judge impartially. We look upon the Established Church as one of the historical inst.i.tutions of England, which no thoughtful person could wish to see destroyed, any more than to see an overthrow of the monarchy, until he were quite sure that something better would come in its place. It is not a little thing that it has gathered around it such a wealth of a.s.sociations, and with them such a power over the nation in which it stands; and it would be a rash hand that should apply the torch, or fire the mine, that should bring it down.

But the influence of the Church of England is mainly in the higher ranks of society. Below these there are large social strata--deep, broad, thick, and black as seams of coal in a mountain--that are not even touched by all these influences. We like to stray into the old cathedrals at evening, and hear the choir chanting vespers; or to wander about them at night, and see the moonlight falling on the ancient towers. But nations are not saved by moonlight and music. The moonbeams that rest on the dome of St. Paul's, or on the bosom of the Thames, as it flows under the arches of London Bridge, covering it with silver, do not cleanse the black waters, or restore to life the corpses of the wretched suicides that go floating downward to the sea.