Chapter 63: Spurgeon and the Friends
Chapter 63.
Spurgeon and the Friends A Week-night Address—George Fox and his Work—The Friends' Testimony—A Stirring Appeal—Visit to Paris—Golden Lane Mission.
There can be no doubt that Mr. Spurgeon had much in common with the Quakers; for he never forgot his ancestor Job, who, as an early member of the Society, suffered for conscience sake in Chelmsford gaol during one of the severe winters of the seventeenth century. The young pastor was therefore interested in the Society of Friends; and he felt some regret that the members were not maintaining the prestige of their ancestors in the Puritan age, by doing all that they might do for the world in the department of Christian work. Some reference to this was made in a private letter, and the writer expressed a desire of "addressing the members of the Society of Friends on the necessity of maintaining, in these perilous times, those spiritual principles which Were brought out so clearly by George Fox." An opportunity of carrying out this wish occurred on Tuesday, November 6, when Mr. Spurgeon arranged to speak at the Institute in Bishopsgate Street. There was a very crowded meeting, and Mr. Charles Gilpin, M.P., occupied the chair. Among those present were Lord Houghton, Mr. W. E. Forster, M.P., and a number of the leading members of the Quaker denomination. There was "silent prayer" after the manner of a Quaker meeting, and then the chairman said he hoped that Mr. Spurgeon had found that, whatever else they might have been, George Fox and his followers were God-fearing men, who hated covetousness. Thus, if it was found that the living generation had fallen from the standard of the fathers, what was said should be accepted as coming from a friend, while all should be turned to profit.
Though it may have appeared otherwise to certain observers, Mr. Spurgeon no doubt felt quite at home with his remarkable audience. He confessed that the desire to speak to them had pressed heavily upon his mind; but his idea had been not to deliver an ordinary lecture, but to speak for a few minutes. "I look upon the Society of Friends as a picked body, who are the representatives of spiritual religion," he said; "who have suffered long for it, whose history in times past is highly honourable to them, who still love the spirituality of godliness, and who are not to be bewitched by the formalism of the age. But I think," it was added, "their testimony just now is hardly made enough of; though clear as a bell, it ought to be loud as a clarion; and I have thought that if it so pleased God you would permit me to say a few earnest words to you, so that some amongst you, especially some young men, might be stirred up to lift up their voice like a trumpet, to cry aloud and spare not, and to tell this age of its sins and iniquities."
Instead of being allowed to speak in this manner, as he had proposed to himself, Mr. Spurgeon had received another programme: he had been requested to speak to a company of Quakers on the Life and Work of George Fox. That struck the preacher as being a most extraordinary proposition, for as Quakers they ought to know much more about their founder than a lecturer could tell them. If that was not the case it ought to be, for the life of George Fox was well worthy of being studied. "His journal is a rich mine of ingots of gold, which one may go on finding from month to month."
Some of the chief events in the life of the seventeenth-century veteran were then mentioned, and then those present, as "brethren and sisters in Christ," were asked if they did not think that the age required their services in a peculiar manner. The age, indeed, needed the testimony of all Christians, but it seemed most urgently to need that of the Friends. "If you wish to be at all like George Fox, was there ever a period since his day in which the existence of the Quaker was more necessary than now?" asked the pastor. "I think not," he added; and then went on to show that the Quakers occupied special vantage-ground in fighting with Ritualism, and with the covert popery which seemed to be coming back to England:—
"The advocates of Ritualism cannot turn to the Quakers and say, 'Physician, heal thyself,' unless, as some wicked people say, they got to be as Ritualistic without a form as others were with one. But, as far as I can judge, you are clear of this sin, and therefore are the very persons constantly and vehemently to speak against it. Is there not need that you should do this? Is it not a most dreadful sign of the times that the public taste seems running that way? The taste in dress and in decoration is florid, and this to some extent accounts for the taste for florid religion; but over and above that, the principles of priestcraft are being intruded. One has not to complain so much of gaudy dresses, and crucifixes, and incense, as of the doctrine that a man is to confess his sin to one of his fellows, who by some mystic operation has received power to forgive sins. Is it not shocking that in what is called the enlightened nineteenth century men should be found to believe this; and that it is being spread at so great a rate by men who evidently have great power and skill, and who are good servants of Satan and serve him well? Should not all Christians bear their testimony against this? 'Yes,' you say; and so you do quietly in your meetings." That was so far well, but something more was needed; and the Quakers exercised unusual influence, although they were only a small community. It could not be denied that they had indelibly impressed themselves on the political history of their country, some bearing names which would ever be held in honour. Certain Quakers were becoming famous in antiquarian and literary matters, but it was hoped that such things would never be their chief glory. "I hope you will never drivel into politicians, or scholars, or antiquarians," said Mr. Spurgeon with an emphasis his audience were well able to understand; and then he showed that that would be the case if they ever came down from being Christians for the sake of lower things. Possessing the great influence they did, as well as great wealth, and a number of meeting-houses, was all to be unused? It was true, indeed, that all had been utilised in a thousand excellent ways; for Quakers had been foremost as philanthropists, and freed slaves would always remember them in their prayers. "But I claim for Christ, for truth, and for the Spirit of God, this power which has been given you," said Spurgeon. "There are many honoured men among you who can preach the Word and testify to the truth, but should there not be many more such?" he went on to ask. "Would there not be many more if the Spirit of God visited you; and would not the time then come which was prophesied by Joel, when your sons and your daughters shall prophesy, when your old men shall see visions, and your young men shall dream dreams? Ought you not hopefully to desire this?" The audience was then asked to lend their aid to those who were fighting against Ritualism and idolatry. The Society of Friends was a small body, but its very smallness might even become an advantage. There were times when God would not use a multitude; He said, "The people be too many for me;" but if the Quakers were as the men who lapped, they might yet become instrumental in defeating the host of Midian. If there were some things to be given up, let them go, so long as they kept true to vital points. This earnest address was concluded very nearly as follows:—
"If George Fox was here he might not endorse all that I have said, but I believe that he would, as I do, exhort you now, if ever, to testify for the Spirit's work; to testify for the spirituality of godliness, to witness against idolatry, to cry aloud and spare not, to lift up a standard against the incoming of the foe, which is coming in like a flood. If Popery comes back, will you bear the blame of it? But you must do so if you do not now speak out; and you, indeed, will be highly culpable if you do not now join with others who know what spiritual religion means. I do think that it would be a great calamity if the Society of Friends ceased to exist—at any rate, till the great principles of which I have been speaking are proclaimed by the whole Church. The principle of the spirituality of worship needs to be testified continually, to be iterated and reiterated, and to be dinned into people's ears over and over and over again; and even then it will be useless unless the Holy Spirit impresses it on your hearts. I do beg you to hear this testimony. I do not know in what way you can do it, it is not for me to prescribe for you; but I do pray that God will bless you, and multiply you, and make you a great power upon the face of the earth. I and others will then rejoice with you; wherein wo think you err we shall sorrow; but wherein we know you are right we shall rejoice. I can say sincerely that if God should multiply you greatly I know that there are thousands of the Lord's people who would be thankful for it, knowing that that increase would indicate an increase in England of spiritual religion."
Although Mr. Spurgeon was supposed on this occasion to give the lecture on George Fox which had already been given in various places, the address was largely made up of a stirring appeal to the Friends to bear a stronger testimony for religion in the world. There were 1,200 persons present, a large proportion of whom occupied spheres of commanding influence. The opportunity to give this address had been earnestly desired by Mr. Spurgeon; and now the time had come. It may have been apparent to some that the preacher was not quite the man he had been ten years before. While moving and delighting that distinguished audience, he was all the time suffering great pain. He felt a strong desire to offer prayer, but the chairman appears to have thought that silent devotion alone was consistent with the principles of the Society. Concerning this, Jonathan Grubb wrote as follows to The Friend:—
"It was my privilege to attend C. H. Spurgeon's lecture on George Fox at Devonshire House on the 6th inst. It is almost superfluous for me to say how cordially I united with his powerful, truthful, and loving appeal to our society. Indeed, his address altogether seemed to be an embodiment of what has been my own concern for years past, and which I have endeavoured, with far less ability, to impress upon my fellow-professors in religion.
"I cannot but view the whole thing as a message of mercy from the Almighty, and I am sure it will add greatly to our responsibility, as well as to our condemnation, if much fruit does not follow this renewed evidence of divine regard.
"I could really say in my heart, while listening to the earnest, simple pleading of this dear servant of Christ, 'It is the truth, the very truth, and nothing but the truth,' so entirely did my feelings and my judgment go with it all.
"One thing caused me sorrow, however. I do not think our views and our practice on the subjects of prayer and of worship were correctly represented on this deeply interesting occasion.
"No doubt there was a jealousy in some minds lest these views should in any way be compromised, and I apprehend that these honest, though groundless, fears were the cause of their being, to a certain extent, misrepresented.
"Our worthy chairman told us, at the beginning and at the end, that it was to be a silent approach to the throne of grace. Now, if I know anything of Quaker principles, we have no more right to enforce silence than to enforce a vocal offering. Either way, I believe the work of the Spirit upon or in the heart should be left unfettered.
"I am sure the spirit of prayer was over the meeting at the beginning, and still more evident was the spirit of thanksgiving at the end; and I believe there was a call from the Lord for vocal utterance, which was prevented by human interference.
"Surely we might have safely trusted our dear brother, the lecturer, to follow his own convictions of duty in this matter; and I know that if he had not felt called upon to address the Almighty there were other lips that would have been opened had liberty been granted; and I think such an end to such a meeting would have been altogether in accordance with Gospel order and with our own belief on the subject of divine worship.
"In conclusion, I venture to express a hope that should we be favoured with another visit from one who is clearly prepared to appreciate and to approve our leading views of Gospel truth, he may be left at liberty to do his Master's work in his own way. a condition to which he is fairly entitled, and which we claim for ourselves when similarly circumstanced."