OUR VISIT TO BRITAIN.
(Continued from page 324.)
There is a very general custom in Britain of having “soirees” on notable occasions, and for the entertainment of such individuals as their friends and the public may “delight to honor.” They are evenings devoted to sociality in part, and to speech making in relation to the subject deemed most interesting to the assembly. When a soiree is determined on, notice is given that it will be held at such and such a hall, meeting house, or assembly room, and that admission may be obtained at so much per ticket. When the company is supposed to have convened, which is pretty accurately ascertained by the tickets taken at the doors compared with the number sold, a chairman is appointed, who invites the attention of the meeting, and perhaps proposes the singing of a hymn, and afterwards calls upon some one to give thanks. The waiters then proceed to supply the company with tea and cake, who for an hour or so, discuss the things most interesting to themselves and their neighbours. Eating and drinking being over, the band, partly vocal and partly instrumental, favours the assembly with some appropriate piece, which is oftentimes executed in very fine style. The chairman then invites some one by name to address the meeting on the subject which has brought them together. After the address music again; then another speech; and so it alternates according to the program till it is time to adjourn. Sometimes baskets of fruit are brought in after two or three speeches, which is a signal for conversation, upon the principle, we suppose, that the audience in general like to speak as well as to listen. An evening is a tea party on a large scale in a public place where all things are done decently and in order—a social meeting where men and women of the higher and lower classes, rich and poor may meet on common ground to spend a few hours together as rational and intelligent beings. All sects and parties, religious, literary, and political, have them. They answer a very good purpose, and are quite agreeable when well conducted. When the fruit is disposed of, music charms the ear, and prepares it soothingly to endure the next prosaic utterance. When the end approaches, the chairman feels the cacoethes loquendi creeping over him, and he is necessitated to deliver himself of a speech for the benefit of his inner man. He glances rapidly at the addresses of the night; tells his constituents how much they have enjoyed themselves; praises the music and thanks the musicians for their contribution to the pleasures of the night; and compliments the ladies on the zest their presence has imparted to the evening’s festivity. The waiters also who are very often amateurs and volunteers are not forgotten, for without them and the committee there would have been no soiree. Having squared up accounts in this agreeable way, he vacates the chair with a dignified consciousness that he has done his duty, and deserves the thanks of the meeting. The empty chair is soon filled, and an eulogium pronounced upon the able “Ex,” and his efficient conduct on the occasion. After which he is recompensed with a vote of thanks which overwhelms him with grateful feelings, and the meeting is dismissed.
We attended several soirees while in Britain. One was given by the friends composing the congregation of “reformers” in Glasgow at the Mechanics’ Institute to which we were invited. It was held in connexion with the ever memorable Convention whose tumultuous proceedings we reported in our last. A goodly number assembled, and among them the men of Fife, or the “Fife Covenanters,” as they were called. These did not seem very sociably disposed; for as soon as they had sipped their tea and stomachised their cake, an inveterate fever for “business” seized them—that evil work they had been engaged in since 10 A. M. Much time was lost in discussing the vitally important question of business or sociality. The friends had not met to eat and drink as the end of their soiree, but to enjoy themselves in an interchange of views on whatever interesting topics might be started connected with the gospel and its diffusion throughout the island. They had had enough of business for one day. They had worked while it was called “today;” but the night had come, and with it an indisposition to be engaged in, or to witness any longer, the precious business affairs so absorbingly interesting to the practical anti-socialists of “the kingdom of Fife.” The covenanters, however, could not be reasoned into amiability. The spirit of the fathers had got possession of them—we do not mean the disposition of Abraham, Isaac, and Jacob, but the spirit of the old wife (we forget her name, Moll Somebody,) who threw the stool at the parson’s head in one of the churches in Auld Reekie—the true covenanter-spirit which had no bowels when murder was to be committed in the service of “the church” and of its “solemn league and covenant”—this dogged, pious, unenlightened, zealot-spirit, which would iron-bedstead every man or church that did not reverently bow to its decrees, shone forth terrible as the moon from dark and tempestuous vapours. Their devotion to “business” had become a passion that would not be controlled, and that threatened to bear down every thing before it. The soiree was on the eve of dismemberment, when fortunately for the socialists, they “absquatulated,” and peace and good manners took the lead.
Harmony and cheerfulness being restored, speeches were called for by special and general invitation. Among others, we spoke in brief on the gospel in relation to its “Mystery,” and the “Fellowship of the Mystery.” We remarked that a whole gospel was the desideratum of our age. Preaching a few facts would not do. Such preaching might begin to hundreds, but would soon dwindle down to tens. If, however, “the things of the kingdom of God, and of the name of Jesus,” were laid before the people, society might be aroused from one end of the United Kingdom to the other, and the listening ears of a multitude become ravished with the truth. We had tried the experiment and found it to succeed. Suppose a hundred were travelling to and fro through the island as we had done, would not a spirit of inquiry be created that might result in many separating themselves from the unclean for the name of the Lord? This was what they needed; and without such a proclamation nothing genuine and important could be accomplished.
At the time of the convention, the Glasgow congregation consisted of seventy-one. Of these we were informed by one of the members, sixty-six were in favor of inviting us to meet with them at their First Day meetings. But the remaining five (two males and three females) were opposed to it, and for the sake of peace allowed to rule. This was a forbearance characteristic of our friends on both sides of the Atlantic. Our opponents make all the trouble. We maintain the right and desire it alone; yet though power sometimes favours us, we submit to the wrong rather than result to compulsory measures enforced by majority-votes.
Lord’s Day, October 1, were our last two addresses at Glasgow on our first tour. The citizens assembled at our lecture on the 25th ult. prolonged their sitting on our retirement to the vestry, to consult about having a soiree as a public testimonial and acknowledgment of their obligation to us for our disinterested labors in their behalf. The soiree was resolved upon, and a committee of management appointed, who were to invite us in the name of the meeting to meet them on Thursday, the 12th of October, at 6 P.M., and others who would be able to address them on subjects in connexion with the things we had discussed. This, it was expected, would terminate our tour in Britain, and become the eve of our return to the United States. But the future was to be otherwise disposed of, as will appear hereafter.
On Monday, October 2nd, we visited Paisley by invitation, a town of some 60,000 inhabitants, about seven miles from Glasgow. We sojourned in this place ten days, during which we resided with the pastor of the Scotch Baptist church, to which and the public we addressed ourselves about eight times. He was a friendly man, highly esteemed by his brethren, free to talk, ready to listen, and desirous to learn. We experienced much attention from him; and hoped, from the interest he seemed to take in us and the things we advocated, that hereafter he might prove an efficient advocate of the gospel of the kingdom. But the end has shown that the Lord had no use for him in the case; for not many months elapsed ere he was laid low; and he is now a mouldering skeleton in the sides of the pit waiting for the resurrection to life or condemnation as his works have been.
The interest excited in Paisley was very considerable. The church-members seemed to hear without prejudice until the spirit of Campbellism began to agitate them after our second visit, when trouble began to brew, and disturb the peace of the camp. There were not more, perhaps, than two or three Campbellites in the church, but unfortunately they were wealthy, and looked up to as pillars of the establishment. The people of this country have no idea of the influence of riches in the Dissenting congregations of Britain. Money is power, and nearly all-powerful there. It is not only a defence, but an offence, and causes the needy to stumble and to fear. A congregation of a hundred may consist of ninety members employed in the palace-like factory of three others, with perhaps the remaining seven in ordinary circumstances. The riches are with A, B, and C; the numbers, the devotion, and the intelligence with the ninety-seven. Yet the firm is as omnipotent in the church as in the factory. We knew a minister in England who reproved one of his rich deacons for drunkenness. He professed great contrition, shed many tears, thanked him for his faithfulness, and become his enemy from that day. He was regarded in his congregation as the poor man’s friend and advocate, making no distinction between rich and poor, maintaining that character and not riches should preponderate in spiritual affairs. Such doctrine was very unpalatable, and indirectly resulted in the withdrawal of one half of his yearly stipend. The poor of the flock learning this, though they dared not remonstrate lest evil should befall them likewise, entered into a subscription, and exceeded the deficiency by ten pounds. Ground rent, taxes, lighting, repairs, and the preacher, are expenses that must be met. A, B, and C, with whom money is as dirt, contribute largely; indeed the church would go down without their aid: therefore they are consulted in all things before a step is taken, or an opinion expressed; so that the ninety and seven become in effect the servile dependants of the few, whose illustriousness shines forth from the polished metal they possess, rather than from their intelligence in the word, and zeal for the diffusion of the truth. This ought not to be. An intelligent poor man, of good christian character ought to be esteemed as highly as a rich one. They are both equal before God, being brethren of Jesus, kings and priests elect unto God, and heirs of riches in comparison of which Croesus of Lydia was a beggar. Aristocracy in the churches is so enormous an evil that Mr. Miall, the editor of the Nonconformist, has written a book to exhibit the deformity and correct it. But his labour will be in vain. The aristocracy of wealth supports the parsonocracy whose shield is interposed to quench the fiery darts of radicals and factionists, who would disturb the downy amiability and equanimity of their ostentatious and luxurious patrons.
An incident occurred on Lord’s Day morning after we had finished which deserves to be noted. One of the audience arose and stated that he had been combating against baptism for thirty years; but that he now saw for the first time in his life, the relation of the institution to the kingdom of God. He added that he wished to be immersed, if any of them would do it, without his pledging himself to their opinions, or being under the necessity of joining their body. No one present could be more surprised at this application than we; for not many days before we had met him at a friend’s house in Glasgow with several others, among whom was one exceedingly pressing on the subject of baptism with this same gentleman. The former had the better of the argument; but neither of them the most amiable disposition on the occasion. By management civility was maintained between them, though it was often a question if its flimsy cuticle had not been abraided. In our speech on Lord’s day we had not been discussing baptism, but showing the things concerning the kingdom of God, and the Name of Jesus Christ, which in quoting the testimonies presented baptism incidentally. This case is proof to us that the way to bring people to a union with the name of Jesus by baptism, is to enlighten them on the kingdom and name; for when they get to understand these they will demand to be baptised of their own accord. His request as acceded to, and on the following evening he was immersed with his wife and daughter.
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Zealous men are ever displaying to you the strength of their belief, while judicious men are showing you the grounds of it.
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