Chapter 74: Aggressive Denominational Work

Chapter 74.
Aggressive Denominational Work An Injured Vicar—New Chapels—Addresses by Mr. Spurgeon—Children at the Tabernacle—Letter in The Daily News—Colportage—Literary Work.

The controversy concerning the Irish Church continued to instil a good deal of bitterness into everyday religious life. Perhaps there was too much hard hitting on both sides; but when the air was cleared, and the shouts of battle were hushed, those who had previously been friends for the most part became friends again. Probably little things, which were afterwards easily, forgotten, were more irritating at the time than the differences of opinion on the great points of the controversy. For example, a man was found giving away one of Spurgeon's anti-Ritualistic tracts outside the church of an Evangelical vicar, and the latter wrote to the author as an injured man:—

"I am sure you did not send that man to my church; but I must take it for granted that you either wrote yourself the words of the leaflet or that they had your sanction, for they are reprinted with your name. Allow me, then, to ask you, in a Christian and serious way, Do you really impute to the Church of England the Popery exhibited by those Ritualistic clergymen whom the sketch represents? Do you, in heart and conscience, believe that the Church teaches what they teach, and encourages what they practise? Do you mean to affirm that the Romanising clergy and the Church of England are one?"

Mr. Spurgeon replied to this with characteristic warmth, pointing out that both Ritualistics and Evangelicals had part of the Prayer Book, but that neither had all of it. "You, personally," he said to the Evangelical vicar, "have no more right to be in the Church of England than I have. You, and such as you, I regard as Dissenters who have missed their way. The Ritualists are Romanists who see so much in your semi-Reformed Church which is to their taste that they feel at home in it. How you can ask me whether I identify the Ritualists with your Church is a marvel to me. Of course I do. They are the most active and energetic part of your body." The vicar bravely defended himself and those who thought with him. As he viewed the matter, the true Church of England had nothing in common with the Ritualists. His letter to Mr. Spurgeon concluded with this piece of plain speaking:—

"Judge, then, righteously and speak charitably. I know too well my duty to my God to leave the Church of England in the hands of the Ritualists by withdrawing from her pale. I am a rightful son, and so are all those who you would draw, or rather 'drive' (as you say), into the ranks of dissent. But allow me the freedom of opinion and action which I gladly concede to yon. History has taught us a lesson concerning the law of voluntaryism over Established churches; and I wish neither the priestly oppression of Laud in the days of Charles, nor the tyranny of Liberalism in the latter days of the Commonwealth, to come again."

Friday might have been called Mr. Spurgeon's students' day, for his lectures at the Pastors' College were given on Friday afternoons. On the evening of Friday, October 23, he responded to an invitation from the Principal and students of Hackney College to drink tea and spend the evening with them. In the address which followed, the pastor spoke with all the enthusiasm which seemed to fire him when young men in preparation for the ministry were his audience. A conversation followed, and then family worship closed the proceedings, which must have been stimulating all round. The success of the newly organised London Baptist Association was seen in the erection of new chapels. A notable addition to the list was now being made—the Downs Chapel at Hackney. On the wet afternoon of November 3, the memorial-stone was laid by Dr. Landels, as President for the year; and when the company had adjourned to the Wesleyan Chapel, Mr. Spurgeon gave an address of a most catholic kind. Indeed, the catholic act of lending the chapel seems to have been inspiring. He hoped the day would soon be gone when they would be afraid to say what they believed before those who differed from them. When any regiment should meet, and one of the officers should speak of the fame of it or the peculiarities of it, any other regiment would not be jealous when they heard such words, because they all belonged to the same army. And it was so with religious bodies. Though belonging to different sections of the Church, they were all enlisted under the same King. They, as Baptists, recognised themselves as being the true Apostolic Catholic Church. Reference was made to the old days of persecution; but Baptists had become an increasing body; there were more of their denomination in London at that time than there were in all England a century before. They held that Christ's Church was a spiritual kingdom, to be ruled and governed by a spiritual Head, and that there was no power within a Church that could ordain doctrine or establish ceremonies. They repudiated all human authority. Nothing was true to them because Calvin had said it, however much they might respect him, or because Arminius had said it. They only respected what the great Head of the Church, Christ Jesus, said, and what they found in God's Holy Word. They repudiated the Pope of Rome as the head of their Church; they never submitted themselves in religious belief to any monarch, though none in England were more loyal than they. He hoped that this principle would spread in this country. Of course, some reference was made to the great controversy of the day, and to the peculiar views of the Baptists:—

"As Baptists, we have been much divided in past days through an excess of conscientiousness. From this we have been redeemed. I can honestly say that there are no ministers under heaven who respect one another, and have cause to respect one another, more than our Baptist brethren in London. The more I associate with them the more I feel that I am honoured by the association. It seems right that we should have a practical object in all this union. And what better object can we have than that of erecting new chapels? Hence the chapel at Holloway, hence the chapel at Grove Road, Victoria Park, and the one to be built in our neighbourhood. Our dear friends at Clapton have done well to associate together for this purpose. They are members of other churches, and would be losses to those churches; but I hope that the losses will be well made up. The time was when churches were conservative; but in the Church of God we must not think of receiving without giving out. I think it has been a great disgrace to some of our churches, that they have not built other places of worship to supply the needs of their districts. We should be willing to deny ourselves in this matter. I believe in the recuperative power of the Churches of Christ, especially in London. The liberal Church, like the liberal soul, would be made fat. It might be inexpedient in some small towns to build a Baptist chapel opposite an Independent or Wesleyan chapel. Strong Baptist as I am, I think I should consider well before doing that; but it is not so in this immense London, where there is no fear of providing too many houses for God."

About a week later we find Mr. Spurgeon at a similar meeting on account of the present chapel at Spencer Street, Goswell Road, and he not only encouraged Mr. Gast and his friends with his words, he laid a cheque for £100 on the stone. In regard to a hymn which had been sung, in which the expression, "A sanctuary of God," was used, Mr. Spurgeon said that the sanctuary of God was in Christ. They did not build places of worship because of some æsthetic power in architecture to assist devotion. The fine arts only assisted fancy, not pure devotion. A Christian's faith should be independent of such aids. With faith they could worship in the open air or in a barn just as well as in the grandest cathedral. Chapels were built because they were a necessity, and he wished the climate were other than it was. "What finer place for worship than the hillside of Palestine—in some such spots as our Lord preached, and drew a lesson from the sower who went forth to sow. Besides, chapels are useful as rallying-points where we can plant our standard. The palace at Versailles is dedicated to 'All the glories of France;' I think we should dedicate our house to all the glories of Christ." A good deal more was said which was calculated to encourage both pastor and people, the extreme difficulty of maintaining a congregation near the City being emphasised. It was thought difficulties ought to stimulate to work, especially when it was being given out that the voluntary principle, in densely populated places, was a failure. After remarking that such a reproach was to be avoided, Mr. Spurgeon went on to say some things which he believed concerning the working classes. He believed that in such a locality as their own they would be able to maintain one of the largest churches. He believed that a population composed almost exclusively of those who were obliged to toil for their bread was one of the best scenes for the labours of a sincere and earnest Christian minister. He believed the form of church government adopted by the Baptists was greatly in their favour, and he found, from his own experience, that if ministers only went the right way about it they could accomplish great results amongst a working population. He believed that working men in London formed the finest possible raw material for a minister to work upon. He believed that if spoken to in a proper spirit they received the truth with gladness, and that they were always anxious to serve those who were desirous of helping them, and who did not treat them as if they were an inferior class of beings. The last thing a working man liked was to be patronised. He trusted that those who undertook the duty of the ministry would take the velvet out of their mouths and address themselves in a manly and earnest manner to the work they had to perform. He had no doubt if they did so their exertions would be rewarded with success almost beyond their hopes. In November, an American evangelist obtained permission to hold a series of meetings for children in the Tabernacle. The teachers in the Sunday-school appear to have been so far captivated by the evangelist's methods as to desire that he should have a trial. Accordingly, a meeting of the teachers and others took place, and arrangements were made for monster gatherings of young people in the chapel. Mr. Spurgeon himself did not attend any of the meetings; he had nothing to do with the arrangements, and it was only at the urgent request of friends interested in the Sunday-school that he consented to sanction the experiment. At the same time, on Sunday morning, November 8, he gave what looked like a preface to the American visitor's services by preaching on the conversion of children, from Gen 42:22, "Do not sin against the child." The text was shown to be a warning suited to all—to Christian parents, teachers in the Sabbath-school, and even the preacher himself. He went on to remark that preaching was often too obscure for children—the words were too long; the sentences too involved; the matter too mysterious. He held that sacred simplicity should be so cultivated by the ambassadors of Christ, that lads and lasses should hear intelligently under a good shepherd, and the least lamb should be able to find food. But the text also bore upon the Church of God. The Church could offend against a child by not believing in the conversion of children at all. He was persuaded there were hundreds of Christians who in their hearts altogether mistrusted the worth of regeneration, unless the person born again was over sixteen or eighteen years of age. The first meeting took place on the afternoon of the day on which Mr. Spurgeon gave his sermon; and during the week much disapproval was expressed in regard to the methods adopted. The Freeman said, "If common report of the manner in which the inquirers' meetings have been conducted be true, we should scarcely think Mr. Spurgeon would approve of them." A correspondent of The Daily News approved of the ordinary service, but did not approve of the "Revival" tactics which followed the address, and which, according to his description, were not of a kind likely to leave permanent good results. This passage from the letter may be given:—

"Repeated reference had been made by the preacher to the number of children who had been 'brought to Jesus' at the conclusion of the previous meetings, and he implored those present to do likewise. 'Those who love Jesus, hold up their hands,' said the preacher; and many hands were raised. 'Those who wish to come to Jesus, hold up their hands,' met with a like response. 'Would you like the ministers, students, and teachers on the platform to talk and pray with you?' In reply to this interrogatory more hands were held up, and the preacher, increasing in fervour, turned to those around him, and cried out in excited tones, 'Look at the thousand (?) hands held up! The children wish you to go down and distribute yourselves amongst them. Friends in the gallery, don't sit there, but come down amongst these children, who are asking you to pray for them.' The platform and part of the gallery were vacated, and presently the children in the area were broken up into a hundred or more classes, presided over by a young man or woman, indiscriminately. What followed I shall never forget. Sir, I have served two apprenticeships, at least, as Sunday-school teacher and superintendent, and I love children with a fervour which their simplicity and weakness command from all worthy the name of men. I have laboured for many a long day, and far into the night, to lead them to Him who is ready to bless all who come to Him, and I am grateful to anyone, of whatever party or creed, who is honestly engaged in this holy work; but I can scarcely trust myself to speak of those who inflicted upon unoffending children such persistent cruelty as I witnessed at the Tabernacle on Tuesday night. The children's feelings were worked upon by the zealous persons who had responded to the call of the preacher until they cried; and then, sobbing and excited, they were taken to the inquisitor-in-chief to be dealt with in an adjoining room, which was filled, he said, with young women. I do not envy the man a popularity which is obtained by exciting the delicate. sensitiveness of children, and who can find satisfaction in beholding them with reddened eyes and tear-bedewed cheeks. The sight was enough to make a strong man weep."

Metropolitan Tabernacle-Exterior

Metropolitan Tabernacle-Interior This account may have been exaggerated in some degree, and Mr. Spurgeon himself declared it to be a misrepresentation. At the same time, the methods of the American visitor were not altogether approved by the congregation, and there were no doubt some grounds for complaint. In such cases, the opposition press seized the opportunity of declaiming against the pastor of the Tabernacle, instead of confining their remarks to the subject in hand.

During the year 1868 the Colportage Association made steady progress, though not so fast as some of its best friends desired, in their eagerness to rival what had been done by the Book Society of Scotland, which was then employing one hundred and sixty agents. Of course, one of the greatest obstacles to the sale of even the cheapest books was the extreme poverty of the peasants in rural districts. As, however, the work was supposed to be partly of a missionary character, the managers did not look altogether to mere sales for encouragement. The visits of the men to the poor and oftentimes neglected people, their cottage, open-air, and even chapel services, made them welcome in all parts of the country; and those who were advocates of colportage thought that an average of £40 a year, which was needed to maintain an agent in his sphere, was a small cost for such efficient home missionary service. The reports of their adventures which the pioneers in the service brought home were suggestive of the state of mind of people of various social grades, and were in some instances rather diverting. Such entries as these were found in the men's diaries: "One man accused me of insulting him because I left the tract, 'Young man, who is the fool?' at his house, and threatens violence if I call again." "The clergyman is not favourable." "At L— I had an interview with the clergyman, who is much offended with my visits." "I called at a house, and it happened to be the clergyman's; he purchased a Bible and several texts." "I sold a few books to a drunken squire." "I called on the squire again, and he bought a few more books." "The squire had another deal." Thus, although the visits were chiefly to the poor, all social grades came in for attention, and by some of the well-to-do the itinerant booksellers were heartily welcomed. At this time, both Mr. Spurgeon and his brother were ardent advocates of temperance, in the strict sense of the word, without being teetotallers. At times, therefore, one or the other would say something which tended to irritate the more extreme section of total abstinence advocates. It was believed by the pastor that asceticism, in dealing with the drink question, would not in the long run advance the cause of true temperance; and he was as free in expressing his opinions as members of the uncompromising section were in denouncing them. Still, he advocated united action on the part of teetotallers and moderate drinkers in a crusade against drunkenness; and hence practically agreed with the twofold basis of the Church of England Temperance Society.

Among the more eccentric methods of seconding Mr. Spurgeon's efforts to make known the Gospel was that of a gentleman, unknown to the preacher, who actually defrayed the cost of inserting the sermons as advertisements in the newspapers of Australia. Such a method was of course enormously costly; and whether it was altogether to be commended will probably appear doubtful. Mr. Spurgeon always spoke in warm terms of the gentleman who found the money; but it was not the kind of thing he would have done himself. Several years ago something similar was done in London by one who advertised for funds to meet his expenses; but I believe that in that instance the pieces were the advertiser's own production.

Then there were friends who were very anxious concerning Spurgeon's reputation when stories more or less absurd gained currency. They were more anxious than the pastor was himself; for he scarcely thought he needed to trouble to take notice of them. All popular preachers have a number of stories told about them which are entirely fictitious; and some of those which were from time to time associated with Spurgeon had generations before been told of Rowland Hill and others. The evening classes at the Tabernacle continued to prosper as a nursery for the College. On December 11 we find the pastor presiding at one of the annual gatherings, which appears to have been more than usually enthusiastic. A purse containing £15 was presented on behalf of the College.

Mr. Spurgeon took more than a passing interest at the end of the year 1868 in the celebration of the jubilee of Charlotte Chapel, Hose Street, by the Baptists of Edinburgh. He was not able to attend himself, on account of time and distance; but the heartiness with which the work of the denomination was carried on in the Scottish capital gave him genuine satisfaction. At many other meetings which came off towards the close of the year, accounts were rendered which cheered and encouraged those chiefly concerned. The men who had gone out from the College were found to be doing well; and so greatly appreciated was Mr. J. A. Spurgeon in his efforts to serve the students, that at this time the young men subscribed among themselves to present him with a testimonial as an expression of their gratitude. The interest which Mr. Spurgeon felt in the Costers' Mission at Golden Lane was shown by his receiving subscriptions on behalf of the work, and acknowledging them in The Sword and the Trowel. Thus, to the boundaries of the City in one direction, and to the borders of Southwark and beyond on the other, the influence of the pastor of the Metropolitan Tabernacle, and of those associated with him in Christian service, was found to extend. The poor at home were never neglected while enthusiasm was being awakened for the heathen abroad. On the last Sunday of 1808, he preached on "Joyful Transformations," Isa 42:16, "I will make darkness light before them," etc.; and that discourse completed the fourteenth volume of his published sermons. He had progressed as far as Psalms 36 with "The Treasury of David." "John Ploughman's Talk" was also in progress in the magazine, which was at this time being enriched with some of its editor's most enduring productions.