Our readers are probably aware that nearly all the
theatres in the lower parts of London have been opened for religions
services; and are attended once or twice on Sunday by immense crowds of
the working classes resident in the surrounding localities. As different
opinions exist as to the propriety of this movement, and are no doubt
shared by our readers, we fancy it may prove both interesting and useful
if we furnish a brief account of what we heard and saw at one of these
special services.
The time was three o'clock in the afternoon of Sunday,
January 8; the place, the Victoria Theatre, New Cut, Waterloo Road,
Lambeth; the preacher, the Rev. W. Landels, of Regent's Park Chapel.
When we mention that the New Cut is one of the worst
places in London for Sabbath desecration; that the population are degraded
to a degree which can scarcely be surpassed in this great city; and that
that was the first service held in the theatre, it will be supposed that
the congregation was not quite so orderly as if composed of regular
churchgoers. In fact, it was for a time disorderly to a degree, which,
though manifestly distressing to some, was truly refreshing to us, as
proving that it was formed, for the most part, of the class of persons
that these special services were meant to draw.
The best places were all filled before our arrival; but
by favour, we were admitted to the stage, where, after finding seats for
the ladies whom we had in charge, we were able to survey the scene.
At a glance we discover that it is a large building,
capable of containing, closely packed as they are, between three and four
thousand. An excellent place, too, for speaking in; much superior in its
acoustic properties to most of our churches and chapels; somewhat gaudy in
its decorations, though, when brilliantly lighted with gas, not
unpleasing, imposing rather, in its general effects. Close to the stage
the area is contracted by the tiers of private boxes on each side. A few
feet below the level of the front of the stage, and stretching over the
whole area of the building, is the pit, which presents a spectacle that
reminds us of a pavement of human skulls, so densely are the people
crammed together; above that, at proper distance for appearance and
comfort, is the first gallery, technically called the ''boxes," which is
equally crammed; above that, at about equal distance, is the gallery
proper; and above that again, right up in the roof of the building, is a
third gallery, where, at ordinary theatrical entertainments, the "gods"
sit enthroned. The effect is very fine, enough to create a soul in any
speaker, when the eye wanders over these different masses of human beings,
all hanging with breathless suspense on one man's lips. As yet, however,
those two higher galleries are not full; they were not opened until the
other parts of the building were filled, and the people are now pouring
into them in a manner which occasions not a little confusion. The preacher
is on the stage, but cannot commence the service till the noise,
occasioned by the entrance of so many, has subsided. We are glad to see
that he is not put out by the extraordinary scene, nor by the whistling
and shouting which mingle with the general buzz. He evidently knew what
kind of people he had to expect, and has come prepared to meet them in
their own fashion. So much the better; a good-humoured word will have more
effect in securing their attention than an angry one. While he is waiting
for his opportunity, a yelp near the stage intimates that some unfortunate
dog has entered with the crowd, and, in his crushed foot, is suffering the
consequence of his temerity. As everybody instinctively feels that he
cannot profit by the service, and has properly no business there, the cry
of "Turn him out," is vociferated by many voices, and, after being
collared and passed on overhead, from one to another, the poor dog is
ignominiously expelled. Now the preacher thinks it time to begin, and
proceeds to read in tones distinct rather than loud, Watts' version of the
hundredth Psalm. We could almost envy him the honour of being the first to
pronounce such words in such a place. We felt a thrill of pleasure at the
thought, which was not diminished when we heard a goodly number of the
congregation join in the solemn, majestic strains of the old hundred, so
well suited to the words. When the psalm had been sung, the congregation
was still flowing into the upper galleries, and the noise too great for
the speaker to be heard. After waiting a few minutes a second hymn was
sung, and as by the time this was finished the place was full, and
comparative quiet obtained, the service was proceeded with. The preacher
read the parable of the prodigal son, offered a short prayer, and then
commenced his discourse.
It was peculiarly affecting to hear that parable of the
prodigal read in the hearing of so many prodigals to whom it was
manifestly a strange story; and to hear the language of prayer in that
place so accustomed to far different sounds. Our prejudices against such
services must have been very strong had they not yielded, when we noticed
the quiet and respectful way in which the people listened; nor could we
doubt for a moment that great good was likely to be effected by those
parts of the service alone.
The preacher stated at the commencement that his
purpose was not to preach them a formal sermon, divided into so many heads
and particulars ; but to tell them in a familiar way some things which it
concerned them to know. This statement was greeted with a "Hear, hear,"
from the private boxes, and similar expressions of approval were given at
various parts of the discourse. He then stated that his Master had
commanded His servants to "go into all the world, and preach the gospel to
every creature;" and as this was a part of the world, and they a part of
God's creatures, he had a right to be there and preach the gospel to them.
He explained the meaning of the word gospel— shewed that it meant
good tidings—that, instead of frowning upon them, as they supposed, it was
fitted to fill them with gladness—that it was the best news they had ever
heard or could hear—and that, if they only understood and believed it, it
would give joy to all their life, and support them in a dying hour. Before
he told them what these good news were, it would be necessary to shew them
why they were needed; they would not be prepared to receive them gladly
until they felt the want of them. A man must know that he is diseased
before he gladly accept of the physician's help; he must know that he is
guilty and doomed to die, before he will gladly accept of a reprieve; and
so they must know their danger before they would appreciate the good news
of deliverance.
He then went on to illustrate and enforce the following
points:—
1. Every one present needs salvation.
2. The salvation of every one present is possible.
3. The salvation of every one present is possible now.
4. The salvation of every one present is possible now only on
condition that he receive it for nothing.
5. The salvation of every one present is a thing which God desires.
6. The salvation of every one present is a thing which no one can
hinder but himself.
These various points were plainly and forcibly
illustrated in language and by similes with which the people were
familiar. And sure we are that the strongest opponent of such services
must have had his prejudices shaken had he witnessed, not only the marked
attention, but the deep feeling, indicated by the beaming eye and the
expressive countenance, with which those rough men listened to the
proclamation of gospel truth. We say, God speed the noble enterprise, and
praise be to His name, for having put it into the heart of His people to
adopt such means for bringing the gospel into contact with their perishing
fellow-men!
We accept it as an omen for good that nearly all
denominations are united in these services. At most of the theatres
Dissenting ministers and ministers of the Establishment officiate in turn;
and we have reason to believe that the hearers know nothing of their
differences, but see only the unity which underlies them all. A hearty
evangelistic effort forms the best evangelical alliance after all. You may
preach unity long enough, and do but little to unite. Engage in some
effort in which all Christians have sympathy, and immediately differences
are forgotten, and heart cleaves to heart, and hand joins hand in the
glorious enterprise.
Though not indisposed to admit that the movement may
have its alloy, we are nevertheless strongly convinced that its tendency
is in the right direction. It evinces a regard for the classes whose
welfare it more especially contemplates, which, we may hope, will prove as
beneficial in its results as it is unquestionably becoming in itself. And
though some of its supporters are not yet prepared for—do not yet
perceive—all that will be required of them ere they succeed in gaining the
people, as the first step, it may prepare them for a second. Its tendency
is to foster that sympathy between the lower classes and their religious
teachers which will lead the one to adopt and the other to welcome more
advanced measures. Moreover, it breaks up the formality and routine which,
both in established and non-established churches, have tended to restrain
Christian effort. It is a recognition of the principle that souls are not
to be sacrificed to systems, but saved by any and every means—that, in
season and out of season, in places common and in places consecrated, we
must labour for the salvation of men. It indicates a determination on the
part of the Church that no custom, by whatever time or authority
sanctioned, shall be allowed to crush her sympathetic life—that, if souls
cannot be saved regularly, she will do her best to save them ir-regularly
—that, if they will not come to her ministrations, she will carry her
ministrations to them—will, after the example of her Master, seek them out
in their own haunts, and, in obedience to His command, go out into the
highways and hedges and compel them to come in. It is her instructive i
protest against the sacerdotal spirit which has long operated in various
ways, and with most injurious results—now discountenancing all effort for
the salvation of others except on the part of those who have been ordained
to the clerical office —now refusing to preach except within consecrated
walls—now calling for its gown and bands before it will consent to save a
soul from death. It is her protest against this spirit, and a pledge that
she will not attempt to confine the Divine benevolence to any prescribed
human channels, but will allow her religious life to run out in such ways
as the Spirit of the Lord may direct.
These services furnish pleasing proof of what we have
long suspected, that the working classes do not, as is generally imagined,
regard religion with any special aversion. Alienated, as they
unquestionably are, from some of our embodiments of religion, they shew,
by their attendance and behaviour at these special meetings, that they
cherish no peculiar hostility to religion itself. Backward to attend
church, because of the treatment they have too often met with there, and
the deference which they have seen paid to wealth and station, we have
heard of no instance in which they have been asked to assemble, where the
poorest was made welcome, and no invidious distinction was drawn, without
their coming out in numbers and listening in a manner which shewed that
the gospel is as acceptable to them as to the rich, and equally adapted to
the wants of their nature. In cases where nothing has been done to "gild
the pill"—no comic or slang phrases announced as the text of the
discourse—no attempt to draw by illustrative or other entertainment—no
abandonment of the devotional parts of the service, and the simple
announcement that the gospel would be preached, and that working people
were invited to attend in the dress most convenient to them—-has sufficed
to cram the largest buildings which could be obtained. It has been
unmistakeably shewn that they are accessible to any minister of the gospel
who is willing to meet them on their own ground, and that, instead of
repelling, they will welcome, and be grateful for, any honest, manly,
brotherly attempt to bring them under the influence of the truth. Let such
attempts be made by our ministers and Churches generally —let them,
throughout all our large towns, while carefully eschewing everything which
might bring contempt on the sacred office, or lower the gospel in the
estimation of the people, adopt such extraordinary measures as will bring
them into nearer contact with the masses—let them devise ways of
addressing them, not from the heights of office, but from the platform of
their common humanity, speaking to them, as men who know their
difficulties, and have shared in their struggles, and can sympathise with
them in their sorrows and their joys—let them in this manner proclaim to
them, in all its fulness and freeness, the glorious gospel of Christ,
appealing at once to the intellect, the conscience, and the heart—and we
venture to predict that, instead of the indifference and aversion of which
Churches and ministers have complained, they will be cheered as they
witness the thirst for the gospel which is evinced, and that from their
lips, as of old from the lips of the Master, the common people will hear
it gladly.
We have one word of caution, however, in reference to
this movement. Strongly as we approve of it, and much good as we expect
from it, we can only regard it as a temporary expedient. Were it to
become permanent, it would perpetuate the evil which has rendered it
necessary. It is the class feeling in our Churches to which the alienation
of the people is chiefly attributable. And nothing would so much tend to
foster and sanction this feeling as an arrangement which provided for the
meeting of classes as such. The object of the special-service movement
must be by disarming the prejudices of the people, and bringing them under
the sound of the gospel, to induce their attendance on the ordinary
ministrations of the Word. The critical period in the history of the
movement will be when it has reached this point. We tremble lest the
Churches should then fail to meet the demands which arise—lest, retaining
their own exclusiveness, their mammon-worshipping spirit, they should
refuse to welcome or to treat with proper respect the classes they have
been seeking to draw. The worldly spirit is always strong, though it
declines in proportion as religious life is healthy and vigorous. And we
can only hope, therefore, that by her benevolent efforts naturally
fostering her various graces, and improving her whole character, and,
through the increased blessing which they will draw down upon her, the
Church will be found equal to the exigencies which arise, and which she
herself has laboured to create. 'Twere sad indeed did she evoke a spirit
which she could not control—did she fail under a responsibility which she
has so eagerly sought!
It might be difficult to trace the precise connexion
between these services and recent revivals —how far the one accounts for
or has sprung from the other—but there is significance in the fact that
they so closely synchronise; and, together, they appear to us to indicate
the dawn of a new era in the history of our Church and country. If we are
not greatly mistaken, we are on the eve of mighty changes, of which the
stirring events which are now taking place are but slight harbingers.
Judging from present signs, the working classes of Great Britain—the
staple of her population—are likely to be leavened before long by the
influence of the gospel, so making her Christian in character as well as
in name, and qualifying her for her mission among the nations of the
earth. And when we see how, at the same time, events are rendering other
nations more than ever accessible to her influence, we are strengthened in
our belief that God has great things in store for our country, and feel
increasingly thankful that she is becoming prepared for her work. Our
Christian and our patriotic feelings alike cause us to give thanks for the
band of faithful, earnest, devoted men who are labouring so diligently for
the regeneration of Britain, and to pray that their hands may be
strengthened and their numbers greatly increased. May the Church continue
in the course on which she has entered! May she have the disposition and
the wisdom to adapt her measures to the new exigencies which arise ! May
she never shrink from any means by which she can bring souls to Christ!
And may God bless her efforts, until, through a living, working Church, we
have a transformed nation and a regenerated world!
Note.—Dr Macleod, of the Barony, Glasgow, has for four
winters had special services for the working classes in his church on
Sabbath evenings. All persons except those in working clothes are strictly
excluded by the door-keepers. There are never less than 1000 present. The
communion is given twice a year to those who, on private examination, are
considered fit for it. The communicants come in their ordinary clothes.
They are afterwards transferred by letter to any church with which they
wish to be permanently connected. From 50 to 60 are thus every winter
added to the Church of Christ from this congregation. 1000 tracts are
generally distributed every second or third evening. The church-door
collection is about £1 each evening. An adult school has also sprung up
from this congregation. No pupil is admitted under twenty years of age. It
meets from seven till ten every evening. The attendance is 120. The only
branches taught are reading, writing, and arithmetic. The fees are 1s.
monthly. Three efficient teachers are employed. The head-teacher receives
30s. weekly; his assistants, 15s. each. The success has been most
encouraging. These few facts may be helpful to some workers.