Crying for the Light: or, Fifty Years Ago. Volume 2 of 3. James Ewing Ritchie

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      One day when Robert Hall had been having a conversation with Sir James Mackintosh, he told a friend: ‘Sir, it was the Euphrates pouring itself into a teapot.’ If a great orator like Hall could say that of a fellow-man, what can we say of such Divine revelation as comes to us either by the experiences of actual life or by the world of nature around us, or by the written Word which was and is Life? How can we grasp it? How can we cut it up into dogmas and creeds? How can we say to any brother man, Believe as I believe, or be damned? The Churches have tried to do so and failed, even when they had at their back the terrors of Inquisition or the sword of the Civil Magistrates. They are beginning to understand that it is all up with priestcraft, and that the Church as it exists to-day everywhere is in danger; that they cannot stop the onward march of the people; that they cannot say to the waves of free thought, ‘Hitherto shall ye come, but no further, and here shall thy proud waves be stayed.’ It is a kindly light that leads on, and we cannot stop. Take all the creeds, pile them one upon the top of another, and there is still a void, for the finite cannot grasp the Infinite, and man cannot by searching find out God. At the best we can but guess; at the best, and may we ever be that, we are but children crying for the light. Here we see through a glass darkly; let us humbly do our duty, and wait the time when all mystery shall be unravelled, when we shall stand face to face, when we shall know even as we are known.

      Wentworth and Rose had resolved to become one in life, as they had been in years of struggle and endeavour. As she rose she dragged him upward and onward. God had come to him as his Father and his Friend. He was of no Church. He needed the aid of no priest. He distrusted the emotional sensationalism of what is called religious life. It had done little for him in the past – only helped him to his fall. Church members he had found no better than other men; church life just as worldly as that of the wicked. It needed not that he should enter man’s churches to see in all His glory and tenderness and love the Man of sorrows and acquainted with grief; Him who had wept over impenitent Jerusalem, and had tears and pity for such frail women as Mary the Magdalene; who had said as He walked the crowded streets of Jerusalem, beneath the proud pillars of the Temple itself: ‘Come unto Me all ye that are weary and are heavy-laden, and I will give you rest’; the lustre of whose life and the music of whose voice had bettered and brightened all time and space. It was no Agnostic’s dream that had made Wentworth a new man, but a great spiritual reality, of which he felt as sure as he did of his own existence, as he wrote:

      CHAPTER XII.

      IN LOW COMPANY

      Nothing was blacker than the outlook in this land of ours fifty years ago. The parson droned away on Sunday, preaching a gospel which had not the remotest reference to living men, and good people sighed placidly as the preacher dwelt apparently con amore– and without the slightest sign of regret – on the torture and the flame to which the wicked would be eternally condemned. The hearer, if well to do, went home complacently to his Sunday dinner and glass or two of port; while the poor sinner preferred to sleep off the Saturday night’s debauch, leaving the missus and the children to go to a place of worship, on the condition that the dinner should not be forgotten. But it was chiefly the small shopkeepers who came to attend what were called the means of grace. I remember a parish clerk who made a point of attending the Wesleyan chapel in the evening. In time the old vicar died and a new one reigned in his stead. In his wisdom he proposed to have evening service in the parish church to hinder the sheep from roving in forbidden pastures.

      But said the parish clerk, when his vicar suggested the idea: ‘Oh no, sir; that will never do. You will deprive me of the means of grace altogether.’

      Surely when Queen Victoria commenced her reign the sun never shone on a darker land than ours. Ignorance, poverty, intemperance, licentiousness ran riot – in spite of the fact that good people were subscribing their tens of thousands to spread the Bible all over the world and to convert the heathen, who many of them lived more decent lives than our own people. Not far from the scene of which I write, a noble lord, who had been a sailor and had a fine gift of swearing, presided over a local meeting of the British and Foreign Bible Society. As a chairman he laboured under many difficulties, but he managed to make a short speech, in which he assured his hearers that the society was a d-d good one and deserved to be d-d well supported. The country life of the gentleman was just what we see it in ‘Tom Jones.’ In the towns things were little better. Lives were shortened by intemperance and neglect of all sanitary requirements. The employer had no thought for the people he employed. The peasant and the workman had little done for them, the pauper had even less. There were no cheap newspapers to stir up the sleeping intellect of the country. If such a thing as a national conscience existed it was very feeble – eaten up with pride. The Englishman was dead to the needs of the times. The bitter cry of the distressed had not then sounded over the land.

      Little children from four to eight years of age, the majority of them orphans, the rest sold by brutal parents, were trained as chimney-sweeps. In order to make their skins tough and not to suffer as they climbed they were rubbed with brine before a hot fire. They were liable to what was called chimney sweeper’s cancer. They were often suffocated by soot and died when at work. Often they were stifled by the hot sulphurous air in the flues; often they would stick in the chimney and faint from the effects of terror, exhaustion and foul air. Lighted straw was used to bring them round, and if that failed they were often half killed, and sometimes killed outright, by the efforts to extricate them. Sailors were sent to sea in ships heavily insured – and great was the loss of valuable life – in order that some shipowners might reap a hellish profit. It was reckoned that at that time the preventible mortality of the country was annually 90,000. In 1843 there were 1,500 young persons of fourteen and upwards engaged as milliners and dressmakers in the Metropolis. Their hours were from fifteen to eighteen a day, with only a little interval of rest, and the consequence was that consumption and impaired eyesight were terribly prevalent among them.

      As late as 1854 a gentleman who commenced a religious service in one of the largest cottages on his estate for the benefit of the dense population around him of miners, had to give up the good work, as he was threatened with a prosecution for the breach of the Conventicle Act. Churchyards in overcrowded districts were allowed to spread disease and death all around. The houses in which the poor were forced to herd were almost destitute of sewage drainage and water supply.

      It was found that in the fourteen houses of which Wild Street, Drury Lane, for example, consisted, nearly one thousand persons found shelter, and that the very staircases were crowded nightly with poor wretches, to whom even the pestilential accommodation of the rooms was an unattainable luxury. It was said that more beggars were to be encountered in a walk from Westminster Abbey to Oxford Street than in a tour from London to Switzerland, whether by Paris or the Rhine. There were 80,000 in the common lodging-houses of the City, and no authority to see that decency and proper sanitary conditions were applied to any of them. Nor were the homes of the agricultural peasants much better.

      When Lord Ashley became Earl of Shaftesbury, and took possession of the family estate, he writes: ‘Inspected a few cottages – filthy, close, indecent, unwholesome.’ All England was a whited sepulchre, full of dead men’s bones. But the climax of wickedness was only to be seen in a low London lodging-house; let us enter one.

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