========================================================================
  THE METROPOLITAN TABERNACLE
  by C.H. Spurgeon
========================================================================

A historical account of the Metropolitan Tabernacle church in London,
chronicling its history from earliest times through various pastors leading up
to and including Spurgeon's legendary ministry.

  Chapters: 17

------------------------------------------------------------------------
  TABLE OF CONTENTS
------------------------------------------------------------------------

    1. BOOK: The Metropolitan Tabernacle
    2. Preface
    3. Chapter I: Earliest Times
    4. Chapter II: The First Two Pastors
    5. Chapter III: Benjamin Stinton
    6. Chapter IV: John Gill
    7. Chapter V: John Rippon, D.D.
    8. Chapter VI: Deacon William Leperd
    9. Chapter VII: Three Short Pastorates
   10. Chapter VIII: C.H. Spurgeon
   11. Chapter IX: "Father" Olney
   12. Chapter X: Internal Condition In 1869
   13. Chapter XI: The Almshouses
   14. Chapter XII: The Pastor's College
   15. Chapter XIII: The Stockwell Orphanage
   16. Chapter XIV: The Colportage Association
   17. Chapter XV: Other Institutions Connected With The Tabernacle

========================================================================
  CHAPTER 1: BOOK: THE METROPOLITAN TABERNACLE
========================================================================

The Metropolitan Tabernacle Its History and Work by

C. H. Spurgeon


========================================================================
  CHAPTER 2: PREFACE
========================================================================

Preface

INTERIOR OF METROPOLITAN TABERNACLE. When modest ministers submit their sermons
to the press they usually place upon the title page the words "Printed by
Request." We might with emphatic truthfulness have pleaded this apology for the
present narrative, for times without number friends from all parts of the world
have said, "Have you no book which will tell us all about your work? Could you
not give us some printed summary of the Tabernacle history?" Here it is, dear
friends, and we hope it will satisfy your curiosity and deepen your kindly
interest. The best excuse for writing a history is that there is something to
tell, and unless we are greatly mistaken the facts here placed on record are
well worthy of being known. In us they have aroused fervent emotions of
gratitude, and in putting them together our faith in God has been greatly
established: we hope, therefore, that in some measure our readers will derive
the same benefit. Strangers cannot be expected to feel an equal interest with
ourselves, but our fellow members, our co-workers, our hundreds of generous
helpers, and the large circle of our hearty sympathizers cannot read our summary
of the Lord's dealings with us without stimulus and encouragement. Our young
people ought to be told by their fathers the wondrous things which God did in
their day "and in the old time before them." Such things are forgotten if they
are not every now and then rehearsed anew in the ears of fresh generations."
"Why should the wonders he hath wrought be lost in silence and forgot?" We feel
that we only discharge a duty to the present and coming generations when we use
our pen for such a purpose.

Very graciously has the Lord dealt with us, and our own part of the long story
is by no means the least bright with tokens of his goodness. Charged with
egotism we may be, but if this be the penalty for declaring that "the Lord hath
done great things for us whereof we are glad," we will bear it with easy
patience. The Baptist character of the book may trouble some thin-skinned
readers of other denominations, but we appeal to their candour and ask them, if
they were writing the story of a Methodist or Presbyterian church, would they
think it needful, fitting, or truthful to suppress the peculiarities of the
case? In all probability they would not have been less denominational than we
have been, or if they had succeeded in being so they would have robbed their
record of half its value and all its interest. We do not expect in reading a
life of Wesley to find his Arminianism and his Methodism left out, nor ought any
one to expect us to weed out Believers' Baptism and Calvinistic doctrine from
the annals of a Particular Baptist church. We are Calvinistic Baptists, and have
no desire to sail under false colours, neither are we ashamed of our principles:
if we were, we would renounce them to-morrow.

All controversial questions laid aside, dear reader, you will here see how our
fathers struggled and suffered for liberty of conscience in former times, how
their sons held fast the truths handed down to them, and in a measure how a
church "upon whom the ends of the earth are come" still lives and flourishes by
faith in the unseen God. How often prayer has been answered in our experience,
and what great things faith has done for us, the latter part of this little book
will show, and yet not all nor a hundredth part has been told or could be told.

We have taken passages verbatim from other works whenever they suited our
purpose, and we have not mentioned the sources of our information, for such
details are not needed in a. mere popular manual. We end the matter in a word by
saying that nothing here is original, but everything borrowed. How could it be
otherwise in a history? Ours only is the setting; we could not make facts any
more than jewellers can make diamonds. May the reader's belief in prayer be
increased, and his reliance upon God strengthened, as he reads our testimony,
and should he unhappily be as yet unconverted, may he be led to believe in God,
to rest in the sacrifice of Jesus, and cast in his lot with the people of God.

Brethren, who have helped us so long, support our enterprises still by your
prayers, your efforts, and your gifts, and so shall our Zion become increasingly
a praise in the earth. To the Triune God be praise that for two centuries his
mercy has surrounded this portion of his church, and that "his hand is stretched
out still."

C. H. SPURGEON.

P.S.—Those friends who would like to possess another volume relating to
Tabernacle History can procure "The Metropolitan Tabernacle; or, an historical
account of the Society, from its first planting in the Puritan era to the
present time, with other sketches relating to the rise, growth, and customs of
Nonconformity in Southwark, the Stockwell Orphanage, and the Pastors' College.
By Godfrey Holden Pike, with an Introduction by the Rev. C. H. Spurgeon." It is
published by Passmore and Alabaster for 2s. 6d.


========================================================================
  CHAPTER 3: CHAPTER I: EARLIEST TIMES
========================================================================

Chapter I. Earliest Times WHEN Knickerbocker commenced his famous history of New
York, he felt it to be essential to begin with the Creation of the world. We
labour under no such impression, and shall not therefore judge it needful to
give a complete history of the Christian Church in the first ages in order to
introduce our brief sketch of the Church in the Metropolitan Tabernacle, Still,
a few historical memoranda as to the Christians commonly called Baptists, will
not be out of place. Our own belief is that these people are the purest part of
that sect which of old was everywhere spoken against, and we are convinced that
they have, beyond their brethren, preserved the ordinances of the Lord Jesus as
they were delivered unto the saints. "We care very little for the "historical
church" argument, but if there be anything in it at all, the plea ought not to
be filched by the clients of Rome, but should be left to that community which
all along has held by "One Lord, one faith, and one baptism." This body of
believers has not been exalted into temporal power, or decorated with worldly
rank, but it has dwelt for the most part in dens and caves of the earth,
"destitute, afflicted, tormented," and so has proved itself of the house and
lineage of the Crucified. The Church which most loudly claims the apostolical
succession wears upon her brow more of the marks of Anti-Christ than of Christ;
but the afflicted Anabaptists, in their past history, have had such fellowship
with their suffering Lord, and have borne so pure a testimony, both to truth and
freedom, that they need in nothing to be ashamed. Their very existence under the
calumnies and persecutions which they have endured is a standing marvel, while
their unflinching fidelity to the Scriptures as their sole rule of faith, and
their adherence to the simplicity of gospel ordinances is a sure index of their
Lord's presence among, them.

It would not be impossible to show that the first Christians who dwelt in this
land were of the same faith and order as the churches now called Baptists. The
errors of the churches are all more or less modern, and those which have
clustered around the ordinance of Baptism are by no means so venerable for age
as some would have us suppose. The evidence supplied by ancient monuments and
baptisteries, which still remain, would be conclusive in our favour were it not
that upon this point the minds of men are not very open to argument. Foregone
conclusions and established ecclesiastical arrangements are not easily shaken.
Few men care to follow truth when she leads them without the camp, and calls
them to take up their cross, and endure to be thought singular even by their
fellow Christians. However, we are not now writing upon the question of
believers' baptism, and are content to leave its discussion for another
opportunity. We care more to be conformed to Scripture itself than to the oldest
of usages. The moss of antiquity cannot command our veneration if it only
garnishes error. The witness of churches is well enough, but "we have a more
sure word of testimony" in the Bible itself.

We are content for present purposes to begin with a quotation from an adversary.
That the (so-called) Anabaptists are no novelty in England is admitted by those
least likely to manufacture ancient history for them. That rampant Ritualist, W.
J. E. Bennett, of Frome, in his book upon "the Unity of the Church Broken,"
says:—"The historian Lingard tells us that there was a sect of fanatics who
infested the north of Germany, called Puritans. Usher calls them Waldenses;
Spelman, Paulicians, (the same as Waldenses). They gained ground and spread all
over England; they rejected all Romish ceremonies, denied the authority of the
Pope, and more particularly refused to baptise infants. Thirty of them were put
to death for their heretical doctrines near Oxford; but the remainder still held
on to their opinions in private, until the time of Henry II. (1158); and the
historian Collier tells us that wherever this heresy prevailed,—the churches
were either scandalously neglected or pulled down, and infants left unbaptised."

We are obliged to Mr. Bennett for this history which is in all respects
authentic, and we take liberty to remark upon it, that the reign of Henry II. is
a period far more worthy of being called remote, than the reign of Henry VIII.,
and if the Baptists could trace their pedigree no further, the church of Thomas
Cranmer could not afford to sneer at them as a modern sect. Concerning the poor
persecuted people who are referred to in this extract, it seems that under Henry
II. they were treated with those tender mercies of the wicked which are so
notoriously cruel. "They were apprehended and brought before a council of the
clergy at Oxford. Being interrogated about their religion, their teacher, named
Gerard, a man of learning, answered in their name, that they were Christians,
and believed the doctrines of the apostles. Upon a more particular inquiry it
was found that they denied several of the received doctrines of the Church, such
as purgatory, prayers for the dead, and the invocation of saints; and refusing
to abandon these damnable heresies, as they were called, they were condemned as
incorrigible heretics, and delivered to the secular arm to be punished. The King
(Henry II.) at the instigation of the clergy, commanded them to be branded with
a red-hot iron on the forehead, to be whipped through the streets of Oxford,
and, having their clothes cut short by their girdles, to be turned into the open
fields, all persons being forbidden to afford them any shelter or relief, under
the severest penalties. This cruel sentence was executed with its utmost rigour;
and it being the depth of winter, all these unhappy persons perished with cold
and hunger."

Induced, no doubt, to flee to this country from the Continent by the rumoured
favour of Henry II. to the Lollards, they found nothing of the hospitality which
they expected; but for Jesus' sake were accounted the offscouring of all things.
Little did their enemies dream that, instead of being stamped out, the
(so-called) heresy of the Baptists would survive and increase till it should
command a company of faithful adherents to be numbered by millions.

All along our history from Henry II. to Henry VIII. there are traces of the
Anabaptists, who are usually mentioned either in connection with the Lollards,
or as coming from Holland. Especial mention is made of their being more
conspicuous when Anne of Cleves came to this country as the unhappy spouse of
that choice defender of the faith, the eighth Harry. All along there must have
been a great hive on the Continent of these "Reformers before the Reformation,"
for despite their being doomed to die almost as soon as they landed, they
continued to invade this country to the annoyance of the priesthood and
hierarchy, who knew by instinct the people who are their direst enemies, and
whose tenets are diametrically opposed to their sway.

It may not be known to our readers that the Baptists have their own martyrology,
and are in nothing behind the very first of the churches of Christ in sufferings
endured for the truth's sake. A fine old volume in the Dutch language,
illuminated with the most marvellous engravings, is in our possession. It is
full of interesting details of brutal cruelty and heroic endurance. From it we
have taken the story of Simon the Pedlar, as a specimen of the firmness and
endurance of the baptized believers in Flanders: one instance out of thousands:—

"About the year 1553, at Bergen-op-Zoon, in Brabant, there was a pedlar named
Simon, standing in the market selling his wares. The priests with their idol—the
host—passing by, the said Simon dared not show the counterfeit god any divine
honour; but following the testimony of God in the Holy Scriptures, he worshipped
the Lord his God only, and him alone served. He was therefore seized by the
advocates of the Romish Antichrist, and examined as to his faith. This he boldly
confessed. He rejected infant baptism as a mere human invention, with all the
commandments of men, holding fast the testimony of the word of God; he was
therefore condemned to death by the enemies of the truth. They led him outside
the town, and for the testimony of Jesus committed him to the flames. The
astonishment of the bystanders was greatly excited when they saw the remarkable
boldness and stedfastness of this pious witness of God, who, through grace, thus
obtained the crown of everlasting life.

SIMON REFUSING TO WORSHIP THE HOST.

"The bailiff, who procured his condemnation, on his return home from the
execution, fell mortally sick, and was confined to his bed. In his suffering and
sorrow he continually exclaimed, 'Oh, Simon, Simon!' The priests and monks
sought to absolve him; but he would not be comforted. He speedily expired in
despair, an instructive and memorable example to all tyrants and persecutors."

During the Reformation and after it, the poor Anabaptists continued to be
victims. Excesses had been committed by certain fifth-monarchy men who happened
also to be Baptists, and under cover of putting down these wild fanatics, Motley
tells us that "thousands and tens of thousands of virtuous, well-disposed men
and women, who had as little sympathy with anabaptistical as with Roman
depravity, were butchered in cold blood, under the sanguinary rule of Charles,
in the Netherlands." The only stint allowed to persecution in the low countries
was contained in a letter of Queen Dowager Mary of Hungary: "care being only
taken that the provinces were not entirely depopulated." Luther and Zwingle,
though themselves held to be heretics, were scarcely a whit behind the Papists
in their rage against the Anabaptists, Zwingle especially uttering that pithy
formula,—"Qui iterum mergit mergatur," thereby counselling the drowning of all
those who dared to immerse believers on profession of their faith. The time will
probably arrive when history will be rewritten, and the maligned Baptists of
Holland and Germany will be acquitted of all complicity with the ravings of the
insane fanatics, and it will be proved that they were the advance-guard of the
army of religious liberty, men who lived before their times, but whose influence
might have saved the world centuries of floundering in the bog of semi-popery if
they had but been allowed fair play. As it was, their views, like those of
modern Baptists, so completely laid the axe at the root of all priestcraft and
sacramentarianism, that violent opposition was aroused, and the two-edged sword
of defamation and extirpation was set to its cruel work, and kept to it with a
relentless perseverance never excelled, perhaps never equalled. All other sects
may be in some degree borne with, but Baptists are utterly intolerable to
priests and Popes; neither can despots and tyrants endure them.

We will leave the continental hive, to return to our brethren in England.
Latimer, who could not speak too badly of the Baptists, nevertheless bears
witness to their numbers and intrepidity. "Here I have to tell you what I heard
of late, by the relation of a credible person and a worshipful man, of a town in
this realm of England, that hath about five hundred of heretics of this
erroneous opinion in it. The Anabaptists that were burnt here, in divers towns
of England (as I have heard of credible men, I saw them not myself), met their
death even intrepid, as you will say, without any fear in the world. Well, let
them go. There was, in the old times, another kind of poisoned heretics, that
were called Donatists, and those heretics went to their execution as they should
have gone to some jolly recreation and banquet." Latimer had ere long to learn
for himself where the power lay which enabled men to die so cheerfully. We do
not wonder that he discovered a likeness between the Baptists and the Donatists,
for quaint old Thomas Fuller draws at full length a parallel between the two,
and concludes that the Baptists are only "the old Donatists new dipped." We can
survive even such a comparison as that.

Bishop Burnet says that in the time of Edward VI. Baptists became very numerous,
and openly preached this doctrine, that "children are Christ's without water"
(Luke xviii. 16). Protestantism nominally flourished in the reign of Edward VI.,
but there were many unprotestant doings. The use of the reformed liturgy was
enforced by the pains and penalties of law. Ridley, himself a martyr in the next
reign, was joined in a commission with Gardiner, afterwards notorious as a
persecutor of Protestants, to root out Baptists. Among the "Articles of
Visitation," issued by Ridley in his own diocese, in 1550, was the following:
"Whether any of the Anabaptists' sect, and others, use notoriously any unlawful
or private conventicles, wherein they do use doctrines or administration of
sacraments, separating themselves from the rest of the parish?" It may be fairly
gathered from this "article of visitation" that there were many Baptist churches
in the kingdom at that time. This truth is also clear from the fact that the
Duke of Northumberland advised that Mr. John Knox should be invited to England,
and made a bishop, that he might aid in putting down the Baptists in Kent.

Marsden tells us that in the days of Elizabeth "the Anabaptists were the most
numerous and for some time by far the most formidable opponents of the church.
They are said to have existed in England since the early days of the Lollards."
In the year 1575 a most severe persecution was raised against the Anabaptists in
London, ten of whom were condemned,—eight ordered to be banished, and two to be
executed. Mr. Foxe, the eminent martyrologist, wrote an excellent Latin letter
to the Queen, in which he observes—"That to punish with the flames the bodies of
those who err rather from ignorance than obstinacy is cruel, and more like the
Church of Rome than the mildness of the gospel. I do not write thus," says he,
"from any bias to the indulgence of error; but to save the lives of men, being
myself a man; and in hope that the offending parties may have an opportunity to
repent and retract their mistakes." He then earnestly entreats that the fires of
Smithfield may not be rekindled, but that some milder punishment might be
inflicted upon them, to prevent, if possible, the destruction of their souls as
well as their bodies. But his remonstrances were ineffectual. The Queen remained
inflexible; and, though she constantly called him Father Foxe, she gave him a
flat denial as to saving their lives, unless they would recant their dangerous
errors. They both refusing to recant were burnt in Smithfield, July 22, 1575, to
the great and lasting disgrace of the reign and character of Queen Elizabeth.

Neither from Elizabeth, James, or Charles I. had our brethren any measure of
favour. No treatment was thought too severe for them: even good men execrated
them as heretics for whom the harshest measures were too gentle. Had it been
possible to destroy this branch of the true vine, assuredly the readiest means
were used without hindrance or scruple, and yet it not only lives on, but
continues to bear fruit a hundredfold. When Charles I. was unable any longer to
uphold Episcopacy, liberty of thought and freedom of speech were somewhat more
common than before, and the Baptists increased very rapidly. Many of them were
in Cromwell's army, and were the founders of not a few of our village churches.
When these men were to the front doing such acceptable work for the Parliament,
it was not likely that their brethren could be hunted down quite so freely as
before. Accordingly we find that contentious divine, Daniel Featley, groaning
heavily, because they were permitted to breathe, and between his pious groans
recording for our information certain facts which are, at this juncture,
peculiarly useful to us.

Dr. Featley says:—"This fire which in the reigns of Queen Elizabeth and King
James, and our gracious sovereign [Charles I.] till now was covered in England
under the ashes; or if it brake out at any time, by the care of the
ecclesiastical and civil magistrates, it was soon put out. But of late, since
the unhappy distractions which our sins have brought upon us, the temporal sword
being otherways employed, and the spiritual locked up fast in the scabbard, this
sect among others has so far presumed upon the patience of the State, that it
hath held weekly conventicles, re-baptized hundreds of men and women together in
the twilight, in rivulets, and some arms of the Thames, and elsewhere, dipping
them over head and ears. It hath printed divers pamphlets in defence of their
heresy, yea, and challenged some of our preachers to disputation. Now although
my bent has always been hitherto against the most dangerous enemy of our Church
and State, the Jesuit, to extinguish such balls of wildfire as they have cast
into the bosom of our Church; yet seeing this strange fire kindled in, the
neighbouring parishes, and many Nadabs and Abihus offering it on God's altar, I
thought it my duty to cast the water of Siloam upon it to extinguish it." The
waters of Siloam must have been strangely foul in Featley's days if his "Dippers
Dipped" is to be regarded as a bucketful of the liquid. The neighbouring region
which was so sorely vexed with "strange fire" was the borough of Southwark,
which is the region in which the church now meeting in the Metropolitan
Tabernacle was born. We are not aware that any of its pastors, or indeed any
Baptist pastor in the universe, ever set up for a priest, and therefore the
Nadabs and Abihus must be looked for elsewhere, but Dr. Featley no doubt
intended the compliment for some of our immediate ancestors. The fortunes of war
brought a Presbyterian parliament into power, but this was very little more
favourable to religious liberty than the dominancy of the Episcopalians; at
least the Baptists did not find it so. Mr. Edwards, a precious brother of the
stern "true blue" school, told the magistrates that "they should execute some
exemplary punishment upon some of the most notorious sectaries," and he charges
the wicked Baptists with "dipping of persons in the cold water in winter,
whereby persons fall sick." He kindly recommends the magistrates to follow the
example of the Zurichers who drowned the dippers, and if this should not be
feasible he urges that they should at least be proceeded against as rogues and
vagabonds. No party at that time understood religious liberty to mean anything
more than liberty for themselves. The despised Anabaptists and Quakers and
Independents alone perceived that consciences are under no human rule, but owe
allegiance to the Lord alone. Even the Puritans considered universal toleration
to be extremely dangerous. All the powerful churches thought it right to repress
heresy (so called) by tee secular power. Things have gloriously altered now. No
Presbyterian would now endorse a word of Edwards's bitterness. Thank God, the
light has come, and Christian men heartily accord liberty to each other. The day
we trust is not far distant when even the Episcopal body will allow us to bury
our dead in the National graveyards, and will wish to escape from that
connection with the State which is as injurious to itself as it is obnoxious to
other churches.

Moved by the feeling that it was the duty of the state to keep men's consciences
in proper order, the Parliament set to work to curb the wicked sectaries, and
Dr. Stonghton tells us:—"By the Parliamentary ordinance of April, 1645,
forbidding any person to preach who was not an ordained minister, in the
Presbyterian, or some other reformed church—all Baptist ministers became exposed
to molestation, they being accounted a sect, and not a church. A few months
after the date of this law, the Baptists feeing pledged to a public controversy
in London with Edmund Calamy, the Lord Mayor interfered to prevent the
disputation—a circumstance which seems to show that, on the one hand, the
Baptists were becoming a formidable body in London, and, on the other hand, that
their fellow-citizens were highly exasperated against them." Or, say rather,
that the Lord Mayor's views not being those of the Baptists, he feared the
sturdy arguments which would be brought to bear upon his friends, and concluded
that the wisest course he could take was to prevent the truth being heard. No
Lord Mayor, or even king, has any right to forbid free public speech, and when
in past ages an official has done so, it is no evidence that his fellow-citizens
were of the same mind: Jack-in-office is often peculiarly anxious that the
consciences of others should not be injured by hearing views different from his
own.

We have now come to the margin of the actual personal history of our own church,
without, we trust, having quite exhausted our reader's patience.


========================================================================
  CHAPTER 4: CHAPTER II: THE FIRST TWO PASTORS
========================================================================

Chapter II. The First Two Pastors FROM some one of the many Baptist assemblies
which met in the borough of Southwark our church took its rise. Crosby says:
"This people had formerly belonged to one of the most ancient congregations of
the Baptists in London, but separated from them in the year 1652, for some
practices which they judged disorderly, and kept together from that time as a
distinct body." They appear to have met in private houses, or in such other
buildings as were open to them. Their first pastor was

WILLIAM RIDER, whom Crosby mentions as a sufferer for conscience sake, but he is
altogether unable to give any further particulars of his life, except that he
published a small tract in vindication of the practice of laying on of hands on
the baptised believers. The people were few in number, but had the reputation of
being men of solid judgment, deep knowledge, and religious stability, and many
of them were also in easy circumstances as to worldly goods. Oliver Cromwell was
just at that time in the ascendant, and Blake's cannon were sweeping the Dutch
from the seas, but the Presbyterian establishment ruled with a heavy hand, and
Baptists were under a cloud. In the following year Cromwell was made Protector,
the old parliament was sent about its business, and England enjoyed a large
measure of liberty of conscience. Mr. Henry Jessey was at that time minister of
St. George's Church, Southwark, and being a man of great weight, both as to
character and learning, and also a Baptist, there is no doubt that Baptist views
had a marvellous sway throughout the borough of Southwark and adjacent places.
If it be asked how a parish minister became a Baptist, we reply, Jessey first
preached against immersion, and by his own arguments converted himself to the
views which he had opposed, practising for some time the dipping of children.
Finding that many of his people repaired to Baptist conventicles, he studied the
subject still further in order to be prepared to face these robbers of churches,
and the result was that he was convinced of the Scriptural nature of their
opinions and was immersed by Mr. Hanserd Knollys. This circumstance tended
greatly to strengthen the hands of the many Baptist churches on the south side
of the river, and, no doubt, Mr. Rider's people were partakers of the benefit.
This would seem to have been a period of much religions heartsearching in which
the ordinances of churches were tried by the word of God, and men were
determined to retain nothing which was not sanctioned by divine authority; hence
there were many public disputes upon Baptism, and, in consequence, many became
adherents of believers' immersion, and Baptist churches sprung up on all sides.
Truth suffers nothing from free discussion, it is indeed the element in which it
most freely exerts its power. We have personally known several instances in
which sermons in defence of Infant Baptism have driven numbers to more
Scriptural views, and we have felt that if Pædo-baptists will only preach upon
the subject we shall have little to do but to remain quiet and reap the sure
results. It is a dangerous subject for any to handle who wish their people to
abide by the popular opinion on this matter.

How long William Eider exercised the ministerial office we are unable to tell,
but our next record bears date 1668, when we are informed that, "the pastor
having been dead for some time, they unanimonsly chose MR. BENJAMIN KEACH to be
their elder or pastor." Accordingly he was solemnly ordained with prayer and the
laying on of hands in the year 1668, being in the 28th year of his age. As Keach
was one of the most notable of the pastors of our church, we must diverge awhile
from the beaten track to describe his sufferings for the truth's sake previous
to his coming to London. He was continually engaged in preaching in the towns of
Buckinghamshire, making Winslow his head quarters; and so well did the good
cause flourish under his zealous labours, and those of others, that the
government quartered dragoons in the district in order to put down unlawful
meetings, and stamp out dissent. The amount of suffering which this involved the
readers of the story of the Covenanting times in Scotland can readily imagine. A
rough soldiery handle with little tenderness those whom they consider to be
miserable fanatics. When the favourite court poet was lampooning these poor
people, and ridiculing their claims to be guided by the Spirit of God, common
soldiers of the cavalier order were not likely to be much under restraint in
their behaviour to them. Thus sang Butler concerning the divine light, in lines
which the court gallants loved to repeat, but which we cannot quote entire, for
they verge on blasphemy—

"For as of vagabonds we say, That they are ne'er beside the way;

Whate'er men speak by this new light, Still they are sure to be i' th' right. A
light that falls down from on high, For spiritual trades to cozen by. An ignis
fatuus that bewitches And leads men into pools and ditches, To make them dip
themselves, and sound For Christendom in dirty pond; To dive, like wildfowl, for
salvation; And fish to catch regeneration."

BENJAMIN KEACH.

Keach was often in prison, and his meetings were frequently disturbed. On one
occasion the troopers swore that they would kill the preacher, and having bound
him, threw him on the ground, with the determination to trample him to death
with their horses. Their design was frustrated by the interposition of the
commanding officer, and Keach was tied across a horse, and taken off to gaol.
His little meeting-house in Winslow still stands, and we have obtained a drawing
of it. It is down a tortuous, narrow lane, behind the houses, quite out of
sight, and can only be discovered by making special enquiries.

WINSLOW MEETINGHOUSE. In 1664, Mr. Keach published a little book for the use of
children, entitled, "The Child's Instructor; or, a New and Easy Primmer." This
one would think most have been a harmless work enough, but his enemies did not
think so. A weak cause is afraid of even the feeblest adversary. His tittle
books were seized, and he himself was summoned to appear at the assizes at
Aylesbury, October 8, 1664. The indictment against him will not, we trust,
distress the reader: he need not dread the pollution of his mind or the
depraving of his morals. Police reports are not nowadays quite so theological.
Serious as the charges are, there are few men or our times who would think it
any dishonour to be found guilty of them.

"Mr. Keach being brought to the bar, the clerk said, Benjamin Keach, hear your
charge. Thou art here indicted by the name of Benjamin Keach, of Winslow, in the
county of Bucks, for that thou being a seditious, schismatic person, evilly and
maliciously disposed and disaffected to his Majesty's government, and the
government of the Church of England, didst maliciously and wickedly on the fifth
of May, in the sixteenth year of the reign of our sovereign lord the King,
write, print, and publish, or cause to be written, printed, and published, one
seditious and venomous book entitled, 'The Child's Instructor; or, a New and
Easy Primmer;' wherein are contained, by way of question and answer, these
damnable positions, contrary to the Book of Common Prayer and the liturgy of the
Church of England; that is to say, in one place you have thus written:—'Q. Who
are the right subjects for baptism?

'A. Believers, or godly men and women, who make profession of their faith and
repentance.

"In another place you have maliciously and wickedly written these words:—'Q. How
shall it go with the saints when Christ cometh? A. Very well; it is the day they
have longed for. Then shall they hear the sentence, "Come ye blessed of my
Father, inherit the kingdom prepared for you;" and so shall they reign with
Christ on the earth a thousand years, even on Mount Sion in the New Jerusalem.'
"In another place you have wickedly and maliciously written these plain English
words:—'Q. Why may not infants be received into the Church now as they were
under the law? A. Because the fleshly seed is cast out. Though God under that
dispensation did receive infants in a lineal way by generation; yet he that hath
the key of David, that openeth and no man shutteth, and shutteth and no man
openeth, hath shut up this way into the Church, and opened the door of
regeneration, receiving in none now but true believers. Q. What is the case of
infants? A. Infants that die are members of the kingdom of glory, though they be
not members of the visible church. Q. Do they, then, that bring in infants in a
lineal way by generation, err from the way of truth? A. Yea, they do; for they
make not God's holy word their rule, but do presume to open a door that Christ
hath shut, and none ought to open.'" The indictment appears to have contained an
amusing clerical error, which charged Keach with writing, that the rest of the
devils would be raised when the thousand years were ended. Many an indictment
has been quashed for a far less serious mistake, but the judge would not listen
to the objections of the jury, whom he bullied somewhat after the manner of
Jeffries. He bade them bring him in guilty with that exception, and when this
was done he pronounced the following sentence:

Judge. "Benjamin Keach, you are here convicted for writing, printing, and
publishing a seditious and schismatical book, for which the court's judgment is
this, and the court doth award: That you shall go to gaol for a fortnight
without bail or mainprize; and the next Saturday to stand upon the pillory at
Aylesbury in the open market, from eleven o'clock till one, with a paper upon
your head with this inscription: For writing, printing, and publishing a
schismatical book, entitled, The Child's Instructor; or, a New and Easy Primmer.
And the next Thursday to stand, in the same manner and for the same time, in the
market at Winslow; and then your book shall be openly burnt before your face by
the common hangman, in disgrace of you and your doctrine. And you shall forfeit
to the King's majesty the sum of twenty pounds, and shall remain in gaol until
you find sureties for your good behaviour, and for your appearance at the next
assizes; then to renounce your doctrines, and make such public submission as
shall be enjoined you. Take him away, keeper!"

Keach simply replied, "I hope I shall never renounce the truths which I have
written in that book." The attempts made to obtain a pardon or a relaxation of
this severe sentence were ineffectual; and the sheriff took care that everything
should be punctually performed. When he was brought to the pillory at Aylesbury,
several of his religious friends and acquaintances accompanied him: and when
they bemoaned his hard case and the injustice of his sufferings, he said with a
cheerful countenance, "The cross is the way to the crown." His head and hands
were no sooner placed in the pillory, but he began to address himself to the
spectators, to this effect:—'Good people, I am not ashamed to stand here this
day, with this paper on my head! my Lord Jesus was, not ashamed to suffer on the
cross for me; and it is for his cause that I am made a gazing-stock. Take
notice, it is not for any wickedness that I stand here; but for writing and
publishing those truths which the Spirit of the Lord hath revealed in the Holy
Scriptures." A clergyman that stood by could not forbear interrupting him, and
said, "It is for writing and publishing errors; and you may now see what your
errors have brought you to."

BENJAMIN KEACH IN THE PILLORY.

Mr. Keach replied, "Sir, can you prove them errors?" but before the clergyman
could return an answer he was attacked by some from among the people. One told
him of his being pulled drunk out of a ditch: another upbraided him with being
lately found drunk under a haycock. At this all the people fell to laughing, and
turned their derision from the sufferer in the pillory to the drunken priest!
insomuch that he hastened away with the utmost disgrace and shame. After the
noise of this was over, the prisoner began to speak again, saying, "It is no new
thing for servants of the Lord to suffer, and be made a gazing-stock; and you
that are acquainted with the Scriptures know, that the way to the crown is by
the cross. The apostle saith, that 'through much tribulation we must enter into
the kingdom of heaven'; and Christ saith, 'He that is ashamed of me and my
words, of him shall the Son of Man be ashamed, before my Father, and before his
holy angels.'" He was frequently interrupted by the jailor, who told him that he
must not speak, and that if he would not be silent, he must force him to it.
After he had stood some time silent, getting one of his hands at liberty, he
pulled his Bible out of his pocket, and held it up to the people; saying, "Take
notice, the things which I have written and published, and for which I stand
here this day, a spectacle to men and angels, are all contained in this book, as
I could prove out of the same, if I had an opportunity." At this the jailor
interrupted him again, and with great anger enquired, who gave him the book;
some said, his wife, who was near unto him, and frequently spake in vindication
of her husband and the principles for which he suffered: but Mr. Keach replied,
and said that he took it out of his pocket. Upon this the jailor took it away
from him, and fastened up his hand again. But it was almost impossible to keep
him from speaking; for he soon began again, saying to this effect:

"It seems I cannot be suffered to speak to the cause for which I stand here;
neither could I be suffered the other day (on his trial, I suppose he meant),
but it will plead its own innocency, when the strongest of its opposers shall be
ashamed. I do not speak this out of prejudice to any person, but do sincerely
desire that the Lord would convert them, and convince them of their errors, that
their souls may be saved in the day of the Lord Jesus. Good people, the
concernment of souls is very great! so great that Christ died for them: and
truly a concernment for souls was that which moved me to write and publish those
things for which I now suffer, and for which I could suffer far greater things
than these. It concerns you, therefore, to be very careful; otherwise it will be
very sad with you at the revelation of the Lord Jesus from heaven; for we must
all appear before his tribunal." Here he was interrupted again, and forced to be
silent for some time. But at length he ventured to speak again: saying, "I hope
the Lord's people will not be discouraged at my suffering. Oh! did you but
experience," says he, "the great love of God, and the excellencies that are in
Him, it would make you willing to go through any sufferings for his sake. And I
do account this the greatest honour that ever the Lord was pleased to confer
upon me."

After this, he was not suffered to speak much more; for the sheriff came in a
great rage, and said, if he would not be silent he should be gagged; and the
officers were ordered to keep the people at a greater distance from him, though
they declared they could not do it. At the end of a long silence he ventured
again: "This," says he, "is one yoke of Christ, which I find by experience is
easy to me, and a burthen which he doth make light." But finding that he could
not be suffered to speak, he kept silence till the whole two hours were expired;
only uttering this sentence, "Blessed are they that are persecuted for
righteousness' sake: for their's is the kingdom of heaven." When the full time
according to his sentence was expired, the under-keeper lifted up the board, and
as soon as his head and hands were at liberty he blessed God with a loud voice
for his great goodness unto him. On the Saturday following, he stood in the same
manner, and for the like time, at Winslow, the town where he had lived; and had
his book burnt before him, according to the sentence. We cannot obtain any
particulars of his behaviour there; and therefore thereon must be silent, not
doubting but that it was with the same Christian spirit and courage as before.
The person who preserved this relation, being present, wrote down all he heard
and saw, at the very instant; and makes this observation of his suffering,
namely, That he stood in the pillory full two hours to a minute, which was a
more strict execution than ever he saw in town or country; that others always
had their hands at liberty, but this godly man had his hands carefully kept in
the holes, almost all the time, which must have rendered his punishment so much
the more painful.

Mr. Keach, after these afflictions, continued about four years in the country,
preaching from place to place, both publicly and privately, as opportunities
presented, being continually harassed and followed by his persecutors. His
public trial and suffering rendered him more acceptable to the informers than
other preachers, so that it was not likely he could enjoy any quiet settlement
in those parts for the service of the church of Christ; and he, having not then
taken upon him the charge of any special congregation, thought of removing to
London, where he might have an opportunity of doing more good. Herein obeying
his Lord's counsel to flee to another city when persecuted where he was.
Accordingly, he turned his effects into money, and set out with his wife and
children for London, in the year 1668. In his journey up to town the coach was
beset with highwaymen, who compelled all the passengers to come out of the
vehicle, and then took from them all they could find of any value. Law-makers
and law-breakers were very much alike in those days, so far as honest Christian
men were concerned. This was no small trial, to be bereft of all that he had,
and left to shift with a wife and three children in a strange place. Thus he
came to London, without any money, and almost without acquaintance. However, a
man of such a public character, and spotless conversation, was soon taken notice
of; and the Baptists, who are as ready to acts of charity as any others, took
care to supply his present necessities. He also joined with the rest of the
passengers in suing the county, and so recovered the whole of his loss again in
due time. No doubt the fame of Keach's sufferings gave him the readier welcome
in London among the Baptists, and he seems to have become the pastor of the late
Mr. Rider's congregation very speedily after his arrival. His persecutions were
not at an end, but among a more populous community there were more means of
escape than in the hamlets of Buckinghamshire. Meetings were held, though the
numbers were limited, and the places kept as a secret among the members. Even
then with all their care the church did not always meet in peace, and the
brethren were seldom able to enjoy the singing of God's praises for fear of
interruption from the authorities. Many such invasions of their peaceful
gatherings did occur, and both the pastor and the leading members of his flock
were made to suffer for the crime of worshipping God as their consciences
dictated. We read that "being met together for religious worship in
Jacob-street, in a private house down an alley, the churchwardens, with Mr.
Cook, a constable, came in and seized six persons, and had them before Justice
Reading, who bound them over to appear at the quarter sessions. At another time
they met together at the widow Colfe's house at Kennington, to celebrate the
Lord's Supper. At the conclusion they sang a hymn, which soon brought the
officers of the parish to them; but from the conveniency of a back door they all
escaped except one, who, turning back again for something he had left behind,
was apprehended and taken. He was carried before a justice of the peace, who
committed him to prison, where he continued till some of his friends obtained
bail for him. At the next quarter sessions he was fined, and the fine paid. The
widow Colfe, at whose house they met, had a king's messenger sent to apprehend
her; but being informed that she was nurse to one who lay sick of the small-pox,
he departed with an oath, and sought no more after her. Mr. Keach after this was
sought for, by one of the king's messengers of the press, for printing a little
book called The Child's Instructor. This book, as near as he could make it, was
the same for which he was imprisoned and put into the pillory; the other being
then not to be obtained, though he sought greatly after it. He was at this time
tenant to. that noted informer Cook, but not known to him by his name. The
which, when he came to know, he told him that one of the king's messengers was
in quest of him, and for his sake, as a tenant, he screened him. But at length
he was taken up by a warrant, left by the said messenger with another man in
their neighbourhood, and was carried before Justice Glover. The Justice being
informed of an ancient gentleman of worth and credit (who was one of the members
of Mr. Keach's church, viz., John Roberts, doctor of physic), sent for him; and
when he came, asked him if he knew that man, pointing to Mr. Keach. The doctor
answered, Yes, very well. Then said the Justice, Will you be bound for him? Yes,
replied the doctor, body for body. The doctor's bail was taken, Mr. Keach was
discharged; but in the issue, he was fined twenty pounds; the which he was
obliged to pay, when others, under the like circumstances, escaped through the
insufficiency of the bail that was generally taken in those times." The pastor
evidently had a warm place in the hearts of his people, and they were willing to
back him up when called before the great ones of the earth for Christ's sake. He
must have endured much labour in those perilous times, for the church met in
several sections at different houses, and the pastor hastened from one house to
another, having thus to preach several times on each Sabbath, evading the
watchful eyes of churchwardens, constables, and informers as best he could.

Benjamin Keach was one of the most useful preachers of his time, and built up
the church of God with sound doctrine for thirty-six years. Having been in his
very earliest days an Arminian, and having soon advanced to Calvinistic views,
he preserved the balance in his preaching, and was never a member of that
exclusive school which deems it to be unsound to persuade men to repent and
believe. He was by no means so highly Calvinistic as his great successor, Dr.
Gill; but evidently held much the same views as are now advocated from the
pulpit of the Tabernacle. Nor must it be supposed that he was incessantly
preaching upon believers' Baptism, and other points of denominational
peculiarity—his teaching was sweetly spiritual, intensely scriptural and full of
Christ. Whoever else kept back the fundamental truths of our holy gospel,
Benjamin Keach did not so.

During the time of an indulgence issued by Charles II. the congregation erected
a large meeting-house, capable of holding "near a thousand hearers," in Goat's
Yard Passage, Fair Street, Horse-lie-down, Southwark, and this is the first
meeting-house actually set apart for divine worship of which we find our church
possessed. The joy of being able to meet in quiet to worship God, the delight of
all assembling as one church, must have been great indeed. One tries to imagine
the cheerful salutations with which the brethren greeted each other when they
all gathered in their meeting-house of timber, and worshipped without fear of
molestation. The architecture was not gorgeous, nor were the fittings luxurious;
but the Lord was there, and this made amends for all. In all probability there
were no seats, for in those days most congregations stood, and pews are
mentioned as extras which persons erected for themselves in after days, and
looked upon as their own property. Mr. Pike, in his excellent "Sketches of
Nonconformity in Southwark," thus speaks of this ancient house of prayer:—"The
chapel in Southwark in Keach's time presented to the casual passenger anything
but an unpicturesque appearance. Only little traffic in those days disturbed the
surrounding quietness. In front of the meeting-house was a court, bounded by a
brick wall; and a peep through the iron gates would have shown a pretty avenue
of limes, leading to the principal entrance. In the earlier years of the present
century an ancient Baptist was occasionally met with who remembered the spot as
it originally existed." The chapel ultimately became metamorphosed into a
cooperage, and part of the ground on which it stood was occupied by a
blacksmith's forge. We attach no sacredness to places, and therefore do not
regret that sites which became unsuitable through the advance of the population
or the changes of trade have been abandoned for more suitable localities; yet we
must confess we have looked for the spot in Fair Street with something of
veneration, not for holy ground, but for holy memories which linger around it.

In these days Baptists are received into the family of Christian denominations
without needing to defend their existence—at least this is the case where
spiritual religion is possessed; but in those days our brethren were despised
and sneered at, and had to fight for existence. Hence discussions and
disputations were forced upon them, and able ministers had to become champions
for the weaker brethren. Mr. Keach was often engaged in controversy, and has the
repute of having been one of the fairest and most moderate of disputants. He
entered the lists with the renowned and holy Richard Baxter, and had the
adroitness to turn Mr. Baxter's writings against himself, showing that many of
his reasonings rather supported than overthrew believers' baptism. Of this
Baxter complains in a letter. "As I am writing this," says he, "the hawkers are
crying under my window, Mr. Baxter's arguments for believers' baptism." Keach
was also constrained to cross swords with Mr. Burkitt, the esteemed author of
"The Practical Exposition of the New Testament." That gentleman was rector of
Milden in Suffolk, and felt himself greatly ruffled by the coming of a Baptist
minister to Lavingham, and yet more by the conversion and baptism of some of his
flock. To put an end to this business he went down to the Baptist meeting with a
company of his parishioners, and actually held the pulpit for two hours, and
discoursed upon infant baptism. This unwarrantable intrusion produced a degree
of warmth on both sides, but to Mr. Burkitt must be conceded the pre-eminence in
abuse. In a book which he afterwards issued the rector used the following choice
language: "Since the late general liberty, the Anabaptists, thinking themselves
thereby let loose upon us, have dispersed themselves into several counties,
endeavouring to draw away our people from us, by persuading them to renounce
their first dedication to God in baptism, and to enter into their communion by
way of dipping. One of their teaching disciples has set up in our neighbourhood
for making proselytes, by baptising them in a nasty horse-pond, into which the
filth of the adjacent stable occasionally flows, and out of which his deluded
converts come forth with so much mud and filthiness upon them, that they rather
resemble creatures arising out of the bottomless pit, than candidates of holy
baptism; and all this before a promiscuous multitude, in the face of the sun."
When so respectable a person as Mr. Burkitt could condescend to give currency to
such ridiculous falsehoods, it was time that he should be withstood by some one
who could teach him better manners. His calumnies were answered by the
testimonies of those present at the baptism, and his reasonings were confuted by
Mr. Keach in his book entitled "The Rector Rectified." Christian courtesy would
seem to have been at a discount when the titles of controversial pamphlets were
of the kind indicated by the following—"The Anabaptists washt and washt, and
shrunk in the washing;" and when texts were explained in violation of all
reason, as for instance Lev. xi. 17, "The owl, the cormorant, and the great
owl"—"the little owl resembles the unbaptized child, the great owl the
Anabaptist parent, and the cormorant betwixt them the wide-throated preacher
that divides child from parent, dives into them and swallows their souls." Mr.
Keach had his hands full of disputes with Flavel and men of less note, but he
deplored rather than delighted in them, and often lamented the unchristian
spirit of those who denied that the Baptist churches were churches at all, and
otherwise opprobriously assailed brethren with whom they were agreed in all
ether matters. He had no cause to shrink from combat on his own account, for he
was so able a polemic that sometimes the mere outline of his argument sufficed
to let his opponents see that they had no very desirable task before them. An
amusing instance of this is recorded by Crosby in the following paragraph:—"He
was challenged by some ministers of the Church of England, not far from London,
to dispute on baptism; and the place appointed was at Gravesend. As he was going
thither in a Gravesend boat, in company with others, there happened to be a
clergyman in the same boat with him. The conversation Mr. Keach had in the boat,
with some of his friends, caused this clergyman to suspect he was the person
going to dispute with his brethren, and accordingly he attacked him in the boat,
and from hence saw the defence he was able to make, and what little credit would
be obtained on their side of the question. As soon as the boat arrived at
Gravesend this clergyman hastened to his friends, and let them know the
conversation he had had with Mr. Keach in the boat, and what arguments he
intended to urge; which put an entire stop to the disputation, and Mr. Keach
returned to London again without seeing any one of them. Though they had
rendered the Baptists as contemptible as they could by stating that they had
nothing to say for their practice in baptising adult persons, yet when all came
to all, not one of them dared to appear and defend what they had spoken."
Another method of usefulness very largely used by Mr. Keach was the publication
of books. He is the author of two well-known folios, "Key to open Scripture
Metaphors," and an "Exposition of the Parables." These works have long enjoyed a
high repute, and though they are now regarded as out of date, the time was when
they were so universally used by ministers, the "Key to the Metaphors"
especially, that Dr. Adam Clarke complains of the too great dependence of
preachers upon them. Keach wrote in all forty-three works—eighteen practical,
sixteen polemical, and nine poetical. These books were mostly embellished with
curious wood-engravings and were sold as chap-books by hawkers from town to
town. Some of these, such as "War with the Devil" and "Travels of True
Godliness" must have been very popular, for we have seen the 22nd editions, and
there were probably more. Those issued by Keach himself have most reputable
engravings, in the best style of art of those days, of which we have given two
specimens from one of his own editions, on this and the preceding page, but
editions subsequent to his death are produced in the very worst manner, and like
Hodge's razors, were evidently only meant "to sell." Our copy of the wood block,
of "London in flames," is rather a favorable specimen of these wretched
productions.

As for the poetry of Keach's works, the less said the better. It is a rigmarole
almost equal to John Bunyan's rhyming, but hardly up even to the mark of honest
John. We will inflict none of it upon our readers, except a few lines from his
"War with the Devil":—

"I never read of Peter's triple crown, Nor that he ever wore a Popish gown;

I never learn'd that he did Pope become, Or rul'd o'er kings, like to the beasts
of Rome, I never learn'd he granted dispensations, To poison kings or rulers of
those nations Who were profane, or turned hereticks, Or did refuse the faith of
Catholicks.

I read not that he's called His Holiness, Yet he'd as much as any Pope, I guess;

I never learn'd Peter did magnify Himself above all gods, or God on high! Or
that upon the necks of kings he trod, Or ever he in cloth of gold was clad;

I never read that he made laws to burn Such as were hereticks, and would not
turn To Jesus Christ, much less to murder those Who did, in truth, idolatry
oppose.

I never learn'd, nor could do, to this day, That Pope and Peter walk'd both in
one way;

Yea, or that they in anything accord, Save only in denying of the Lord:

Peter deny'd him, yet did love him dear; The Pope denies him, and doth hatred
bear To him, and to all those that do him love, Who bear his image, and are from
above.

Peter deny'd him, and did weep amain, The Pope denies him but with great
disdain.

Peter deny'd him, yet for him did die, The Pope in malice doth him crucify.

Peter deny'd him thrice, and then repented, The Pope a thousand times, but ne'er
relented."

Very sweetly did Mr. Keach preach the great fundamental truths of the gospel,
and glorify the name and work of Jesus. His "Gospel Mine Opened," and other
works, rich in savour, show that he was no mere stickler for a point of
ceremony, but one who loved the whole truth as it is in Jesus, and felt its
power. The doctrine of the Second Advent evidently had great charms for him, but
not so as to crowd out Christ crucified. He was very solid in his preaching, and
his whole conduct and behaviour betokened a man deeply in earnest for the cause
of God. In addressing the ungodly he was intensely direct, solemn, and
impressive, not flinching to declare the terrors of the Lord, nor veiling the
freeness of divine grace. We quote a few sentences from one of his sermons, only
remarking that such clear evangelical statements are found throughout all his
works. "We preach to you, sinners, that Jesus Christ will entertain you, if you
come to him, bid you welcome, and not cast you off, because of the greatness of
your sins, though you have no qualifications to recommend you to him. Would you
wash yourselves from your sins, and then come to the fountain of his blood to be
washed? We hold forth Christ to be your whole Saviour, and that he is 'set forth
as the propitiation through faith in his blood;' whom if you close with, and
believe in, you shall be justified: we tell you God justifies the ungodly, i.e.,
they that are so before being justified..... Therefore, sinners, though 'tis
your duty to reform your lives, and leave your abominable sins, which often
bring heavy judgments upon you in this world, and expose you to eternal wrath in
the world to come; yet know that all that you can do will fail in point of your
acceptation and justification in God's sight, or to save your souls: your
present work and business is to believe in Jesus Christ, to look to him, who
only can renew his sacred image in your souls, and make you new creatures, which
must be done, or you perish. O cry that he would help your unbelief. Come,
venture your souls on Christ's righteousness; Christ is able to save you though
you are ever so great sinners. Come to him, throw yourselves at the feet of
Jesus. Look to Jesus, who came to seek and save them that were lost. 'If any man
thirst, let him come unto me and drink,' John vii. 37-38. You may have the water
of life freely. Do not say, 'I want qualifications or a meetness to come to
Christ.' Sinner, dost thou thirst? Dost thou see a want of righteousness? 'Tis
not a righteousness; but 'tis a sense of the want of righteousness, which is
rather the qualification thou shouldst look at. Christ hath righteousness
sufficient to clothe you, bread of life to feed you, grace to adorn you.
Whatever you want, it is to be had in him. We tell you there is help in him,
salvation in him.

"Through the propitiation in his blood' you must be justified, and that by faith
alone." For the interests of his denomination Keach was a zealous and judicious
worker: he was one of the most earnest in inducing the baptized churches to give
a suitable maintenance to their ministers, which partly from poverty and
persecution, and partly also from mistaken notions, they had very generally
neglected to do. At an assembly of a hundred churches which met in London, his
little book, "The Minister's Maintenance vindicated," was ordered to be
dispersed among the congregations. Mr. Keach was also very greatly the means of
leading back the Baptists to the habit of congregational singing. Because from
fear of discovery by the magistrates the assemblies of believers had been unable
to sing, the habit of songless worship had been acquired in many congregations,
and when happier days gave opportunity for praising the Lord with the voice, the
older folks looked upon it as an innovation, and would have none of it.

"When he was convinced that singing the praises of God was a holy ordinance of
Jesus Christ, he laboured earnestly and with a great deal of prudence to
convince his people thereof; and first obtained their consent to the practice of
it at the conclusion of the Lord's Supper, and had but two of the brethren in
the church who opposed him therein. (These two seem to have made great complaint
of the fact 'that many of the honest hearers, who stayed to see the supper, sung
with them.' A terrible calamity certainly.) After the church had continued in
this practice about six years, they further consented to practise the same on
public thanksgiving days, and continued therein about fourteen years. Even this,
however, does not seem to have been continuously carried out, and the grumbling
few complained that on one occasion, 'when the minister had ended his exercise,
a hymn was given up to him, by whom we know not (except it were by Mr Keach's
means), which he read and sung and the people with him; but this was not in the
least by the appointment of the church, but an imposition on them.' In due time
by a regular act of the church, it was agreed to sing the praises of God on
every Lord's Day. There were only about five or six persons that dissented
therefrom, but so far was Mr. Keach, or the church, from imposing on the
consciences of those few that dissented (though the church then consisted of
some hundreds) that they agreed to sing when prayer was concluded after the
sermon, and if those few who were not satisfied could not stay the time of
singing, they might freely go out, and the church would not be offended at them.
Notwithstanding the care and consideration, however, the malcontents would not
yield. They withdrew, and founded another church upon the same principles,
singing only excepted, so difficult was it to remove longstanding prejudices."
The secession formed that right worthy and well-beloved church which has for
many years continued to meet in the chapel in Maze Pond, until now it seeks
another local habitation in the Old Kent Road. It was some time before the Maze
Pond friends learned to sing, but it is needless to say that all in due time
they became as fond of making melody unto the Lord as the brethren from whom
they parted. There can be no doubt that the separation strengthened the
denomination by giving it two earnest churches instead of one, and therefore we
conclude that, however strange the immediate cause, it was of the Lord. The two
churches have lived on the happiest terms, and have again and again accommodated
each other, when either meeting-house has been under repair. Happily this was
the only division which vexed the fellowship under Mr. Keach, though the Quakers
at one time, and the seventh-day Baptists at another, caused some trouble and
discussion. The pastor was a power in the church, and by the weight of his mind
and character directed it aright, so that troublers found it expedient to carry
out their mission in some less consolidated community. He could also wax warm,
and deliver his mind with vehemence, and then it was somewhat dangerous to be
his opponent. Mr. Keach was not, however, apt to spend his time in contention,
he was a practical man, and trained his church to labour in the service of the
Lord. Several were by his means called into the Christian ministry, his own son,
Elias Keach, among them. He was mighty at home and useful abroad. By his means
other churches were founded and meetinghouses erected; he was in fact as a
pillar and a brazen wall among the Baptist churches of his day, and was in
consequence deservedly had in honour. We find his name among others convening
the first assembly of Particular Baptists, and as agreeing to the confession of
faith which was issued by that body. His name also appears at the foot of calls
to public fasts and thanksgivings, which were held by the denomination. He was a
leading spirit in the Baptist body.

"Mr. Keach was of a very weak constitution, being often afflicted with illness,
and once to such a degree that he was given over by the physicians; and several
of the ministers, and his relations, had taken their leave of him as a dying man
and past all hope of recovery; but the reverend Mr. Hanserd Knollys, seeing his
friend and brother in the gospel so near expiring, betook himself to prayer, and
in a very extraordinary manner begged that God would spare him, and add unto his
days the time he granted to his servant Hezekiah. As soon as he had ended his
prayer, he said, 'Brother Keach, I shall be in heaven before you,' and quickly
after left him. So remarkable was the answer of God to this good man's prayer,
that we cannot omit it; though it may be discredited by some, there were many
who could bear incontestible testimony to the fact. Mr. Keach recovered of that
illness, and lived just fifteen years afterwards; and then it pleased God to
visit him with that short sickness which put an end to his days." He "fell on
sleep" July 16th, 1704, in the sixty-fourth year of his age, and was buried at
the Baptists' burying ground in the Park, Southwark. It was not a little
singular that in after years the church over which he so ably presided should
pitch its tent so near the place where his bones were laid, and New Park-street
should appear in her annals as a well-beloved name.

Here perhaps is the fittest place to insert "The Solemn Covenant," to which all
the members of the church subscribed in the days of Mr. Keach. It must commend
itself to the judgment of all candid Christians. Would to God that all our
churches were mindful of the sacred relationship which exists among Christians,
and attended to the duties arising out of it. The Solemn Covenant or the Church
at its Constitution. We who desire to walk together in the fear of the Lord, do,
through the assistance of his Holy Spirit, profess our deep and serious
humiliation for all our transgressions. And we do solemnly, in the presence of
God, of each other, in the sense of our own unworthiness, give up ourselves to
the Lord, in a church state according to the apostolical constitution, that he
may be our God, and we may be his people, through the everlasting covenant of
his free grace, in which alone we hope to be accepted by him, through his
blessed Son Jesus Christ, whom we take to be our High Priest, to justify and
sanctify us, and our Prophet to teach us; and to be subject to him as our
Law-giver, and the King of Saints; and to conform to all his holy laws and
ordinances, for our growth, establishment, and consolation; that we may be as a
holy spouse unto him, and serve him in our generation, and wait for his second
appearance, as our glorious Bridegroom. Being fully satisfied in the way of
church-communion, and the truth of grace in some good measure upon one another's
spirits, we do solemnly join ourselves together in a holy union and fellowship,
humbly submitting to the discipline of the gospel, and all holy duties required
of a people in such a spiritual relation.

1. We do promise and engage to walk in all holiness, godliness, humility, and
brotherly love, as much as in us lieth to render our communion delightful to
God, comfortable to ourselves, and lovely to the rest of the Lord's people.

2. We do promise to watch over each other's conversations, and not to suffer sin
upon one another, so far as God shall discover it to us, or any of us; and to
stir up one another to love and good works; to warn, rebuke, and admonish one
another with meekness, according to the rules left to us of Christ in that
behalf.

3. We do promise in an especial manner to pray for one another, and for the
glory and increase of this church, and for the presence of God in it, and the
pouring forth of his Spirit on it, and his protection over it to his glory.

4. We do promise to bear one another's burdens, to cleave to one another, and to
have a fellow-feeling with one another, in all conditions both outward and
inward, as God in his providence shall cast any of us into.

5. We do promise to bear with one another's weaknesses, failings, and
infirmities, with much tenderness, not discovering them to any without the
Church, nor any within, unless according to Christ's rule, and the order of the
gospel provided in that case.

6. We do promise to strive together for the truth of the gospel and purity of
God's ways and ordinances, to avoid causes, and causers of division,
endeavouring to keep the unity of the Spirit in the bond of peace. Eph. iv. 3.

7. We do promise to meet together on Lord's-days, and at other times, as the
Lord shall give us opportunities, to serve and glorify God in the way of his
worship, to edify one another, and to contrive the good of his church.

8. We do promise according to our ability (or as God shall bless us with the
good things of this world) to communicate to our pastor or minister, God having
ordained that they that preach the gospel should live of the gospel. (And now
can anything lay a greater obligation upon the conscience than this covenant,
what then is the sin of such who violate it?)

These and all other gospel duties we humbly submit unto, promising and purposing
to perform, not in our own strength, being conscious of our own weakness, but in
the power and strength of the blessed God, whose we are, and whom we desire to
serve. To whom be glory now and for evermore. Amen.


========================================================================
  CHAPTER 5: CHAPTER III: BENJAMIN STINTON
========================================================================

Chapter III. Benjamin Stinton WHEN Mr. Keach was upon his death-bed he sent for
his son-in-law, Benjamin Stinton, and solemnly charged him to care for the
church which he was about to leave, and especially urged him to accept the
pastoral office should it be offered to him by the brethren. Mr. Stinton had
already for some years helped his father-in-law in many ways, and therefore he
was no new and untried man. It is no small blessing when a church can find her
pastors in her own midst; the rule is to look abroad, but perhaps if our home
gifts were more encouraged the Holy Spirit would cause our teachers to come
forth more frequently from among our own brethren. Still we cannot forget the
proverb about a prophet in his own country. When the church gave Mr. Stinton a
pressing invitation, he delayed a while, and gave himself space for serious
consideration; but at length remembering the dying words of his father-in-law,
and feeling himself directed by the Spirit of God, he gave himself up to the
ministry, which he faithfully discharged for 14 years—namely, from 1704 to 1718.

Mr. Stinton had great natural gifts, but felt in need of more education, and set
himself to work to obtain it as soon as he was settled over the church.
Thoroughly to be furnished for the great work before him was his first
endeavour. Crosby says of him: "He was a very painful and laborious minister of
the gospel, and though he had not the advantage of an academical education, yet
by his own industry, under the assistance of the famous Mr. Ainsworth (author of
the Latin dictionary), after he had taken upon him the ministerial office, he
acquired a good degree of knowledge in the languages, and other useful parts of
literature, which added lustre to those natural endowments which were very
conspicuous in him."

He will be best remembered for the zealous part which he took in movements for
the general good. He was the originator with others of the Protestant
Dissenters' Charity School in Horselydown, at which conscientious dissenters
were able to obtain an education for their children without their being
compelled to attend the Established Church and learn the Catechism. To assist in
the maintenance of this school, an evening lecture was established on the
Lord's-day at Mr. Stinton's meeting-house, at which six ministers officiated in
turns.

We find that Mr. Stinton and his church were largely interested in the repair
and rebuilding of a Baptisterion in Horselydown, to which the various churches
were able to bring their candidates for baptism, and administer the ordinance
comfortably and decorously. Very few meeting-houses at that time possessed
baptisteries of their own, and as these places were usually small it was not
easy to provide proper vestries and robing-rooms. At the Common Baptistery every
convenience could be provided for all the churches which chose to use it. But
the grand achievement of this pastorate was the establishment of the Baptist
Fund. Mr. Stinton was one of the chief originators if not the first mover in the
establishment of this fund, which has been the means of untold benefit to the
Baptist denomination. Its first object is to make due provision for the
honourable maintenance of poor ministers, and to assist in training up others to
succeed them in their office. How great a need there was in the matter of
ministerial poverty is too clear from a resolution of the managers of the fund
that none were eligible to receive assistance who received more than £25 per
annum from their congregations. What true devotion must have fired the breasts
of men who could bear such penury for Christ's sake! It was time that such
extreme poverty should not be allowed to exist needlessly, and that sufferers
should be generously assisted. To this end certain churches subscribed a capital
sum to form the basis of the fund: Mr. Stinton's church giving £150, and being
therefore entitled to send the pastor and three delegates to vote upon the
distribution of the moneys. The fund has now a large sum to expend annually, and
thereby helps struggling pastors, gives grants of books to students, and spends
an amount annually upon the education of young men for the ministry. The fund is
called The Particular Baptist Fund, as being intended to aid Calvinistic rather
than Arminian Baptists. This was not at all to the mind of Stinton, who desired
to have the fund established for the benefit of all Baptists who held the great
fundamentals of the gospel. Although himself a Calvinistic Baptist, he thought
it unlovely to divide the body with a hard and fast line, and unwise to open
doors for constant dispute and disunion. Finding that his views were not
endorsed by the other brethren, he entered his protest, and then proceeded to
aid them to the utmost of his power in their more limited design. He was not
impracticable, and in this he far surpassed certain pretentious Liberals of the
present day, who will do nothing if they may not attempt everything. In the
later days of Mr. Stinton, as the lease of the meeting-house in Goat's Yard was
nearly run out, preparation was made for erecting a new place of worship in
Unicorn Yard.

Spending himself in various works of usefulness, Mr. Stinton worked on till the
11th of February, 1718, when a sudden close was put to his labours and his life.
He was taken suddenly ill, and saying to his wife, "I am going," he laid himself
down upon the bed, and expired in the forty-third year of his life. He smiled on
death, for the Lord smiled on him. He was buried near his predecessor, in the
Park, Southwark.


========================================================================
  CHAPTER 6: CHAPTER IV: JOHN GILL
========================================================================

Chapter IV. John Gill THE loss of its pastor is always a serious matter to a
Baptist church, not only because it is deprived of the services of a well-tried
and faithful guide, but because in the process of selecting a successor some of
the worst points of human nature are too apt to come to the front. All may unite
in the former pastor, but where will they find another rallying point? So many
men, so many minds. All are not prepared to forego their own predilections, some
are ready to be litigious, and a few seize the opportunity to thrust themselves
into undue prominence. If they would all wait upon the Lord for his guidance,
and consent to follow it when they have obtained it, the matter would move
smoothly; but, alas, it is not always so. In the present instance there came
before the church an excellent young man, whose after life proved that he was
well qualified for the pastorate, but either he was too young, being only twenty
or one-and-twenty years of age, or there were certain points in his manner which
were not pleasing to the older friends, and therefore he was earnestly opposed.
The deacons, with the exception of Mr. Thomas Crosby, schoolmaster, and
son-in-law of Keach, were resolved that this young man, who was no other than
John Gill from Kettering, should not become the pastor. He found, however, warm
and numerous supporters, and when the question came to a vote, his admirers
claimed the majority, and in all probability their claim was correct, for the
other party declined a scrutiny of the votes, and also raised the question of
the women's voting, declaring, what was no doubt true, that apart from the
female vote John Gill was in the minority. The end of the difference was that
about half the church withdrew from the chapel in Goat Yard, and met in Mr.
Crosby's schoolroom, claiming to be the old church, while another portion
remained in the chapel, and also maintained that they were the original church.
The question is now of small consequence, if it ever had any importance, for the
company who rejected Gill, after selecting an excellent preacher, and prospering
for many years, met with a chequered experience, and at length ceased to exist.
In all probability the division promoted the growth of the cause of Christ, and
whatever unhappy circumstances marred it for awhile, both parties acted
conscientiously, and in a very short time were perfectly reconciled to each
other. Mr. Gill's people did not long worship in Crosby's schoolroom, but as the
other friends were moving out and erecting another meeting-house in Unicorn
Yard, they came back to the old building in Goat Yard, and found themselves very
much at home. Crosby, however, quarrelled with the pastor and left him, and with
some others of his own family went to the other community in Unicorn Yard. We
suspect that Mr. Grill had preached a little too dogmatically for the
schoolmaster, and proved himself to be a more thoroughgoing Calvinist, and a
more rigid doctrinalist than the brother-in-law of Stinton quite approved. It
was not very wonderful that he should turn against the man of his choice, for it
has happened times without number, that men who are warm partisans are apt to
become fierce opponents when their man does not prove to be subservient, and
will not be moulded at their will. The friend is apt to assume the airs of a
patron, and talk about ingratitude, but with men like John Gill this would never
succeed.

JOHN GILL. As Dr. Gill's ministry extended over no less a period than fifty-one
years, reaching from 1720 to 1771, and as he proved himself to be a true master
in Israel, we shall need more than the usual space in which to describe him. His
entire ministry was crowned with more than ordinary success, and he was by far
the greatest scholar the church had yet chosen, but he cannot be regarded as so
great a soul-winner as Keach had been, neither was the church at any time so
numerous under his ministry as under that of Keach. His method of address to
sinners, in which for many years a large class of preachers followed him, was
not likely to be largely useful. He cramped himself, and was therefore
straitened where there was no scriptural reason for being so. He does not appear
to have had the public spirit of Stinton, though he had a far larger share of
influence in the churches, and was indeed a sort of archbishop over a certain
section. The ordination discourses and funeral sermons which he preached must
have amounted to a very large number: it seemed as if no Particular Baptist
minister could be properly inducted or interred without Dr. Gill's officiating.
We shall, however, be more likely to give our readers an idea of this truly
great man if we set forth such details of his life as we can gather.

John Gill was born at Kettering, in Northamptonshire, November 23, 1697. His
father, Edward Gill, first became a member of the Dissenting congregation in
that place, consisting then of Presbyterians, Independents, and Baptists.
Besides their pastor, they had a teaching elder of the Baptist denomination, Mr.
William Wallis, who was the administrator of baptism, by immersion, to such
persons among them as desired it; but at length the baptized believers having
been rendered uncomfortable in their communion, by some particular persons, they
were obliged to separate, with Mr. William Wallis, their teacher, and formed
themselves into a distinct church of the Particular Baptist denomination. Among
the number was Mr. Edward Gill, who in due time was chosen to the office of
deacon among them.

Young John Gill, with the dawn of reason, discovered a fine capacity for
learning; and, being soon out of the reach of common teachers, he was very early
sent to the grammar-school in the town, which he attended with uncommon
diligence and unwearied application, quickly surpassing those of his own age,
and others who were considerably his seniors. Here he continued till he was
eleven years old. During this time, notwithstanding the tedious manner in which
grammatical knowledge was then conveyed, besides going through the common school
books, he mastered the principal Latin classics, and made such a proficiency in
the Greek as obtained for him marks of distinction from several of the
neighbouring clergy, who were good enough occasionally to examine and encourage
his progress, when they met him at a bookseller's shop in the town, which he
constantly attended on market days, when only it was opened. Here he so
regularly attended, for the sake of consulting different authors, that it became
the usual asseveration with the people of the neighbourhood, when speaking of
anything they considered certain—"it is as sure," said they, "as that John Gill
is in the bookseller's shop." And as the same studious disposition attended him
through life, so did nearly the same remark: those who knew him usually
employing this mode of affirmation, "as surely as Dr. Grill is in his study." As
the precocious talents of young Gill were also attended with early piety, he was
baptized and received into the church in Kettering in his nineteenth year, and,
at the request of the church, very soon began to preach among them. This led to
his removing to Higham Ferrers, a small borough town in Northamptonshire, where
he lived near a minister of learning who helped him in his studies. His name
appears at this time upon the books of the Baptist Fund as receiving £16 during
his twentieth and twenty-first years. Little did the church in Goat's Yard know
when it subscribed to the fund, that one of its future eminent pastors would be
an early recipient of its bounty. At Higham Ferrers Gill married, but did not
long continue in the place, returning to reside in Kettering. A person who was
present when John Gill preached his very first sermon at Kettering, also heard
him deliver his last in London, more than fifty years after. After his death she
joined the church over which he had presided, relating, at some length, a truly
interesting experience, which gave universal pleasure to all who heard it. Her
name was Mary Bailey, and it is to be hoped that none will imitate her by
postponing the confession of their faith in Jesus for so long a time. She lived
half a century in disobedience to her Lord, and even when she avowed his name it
must have caused her deep regret that she had lingered so long in neglect of the
Redeemer's ordinance. In the beginning of the year 1719, the church at
Horsleydown invited him to preach with a view to the pastorate: As we have
already seen, there was a determined opposition to him in about one half of the
church. The matter was referred to the club of ministers meeting at the Hanover
Coffee-house, and they gave the absurd advice that the two parties should each
hear their own man turn about till they could agree. Common sense came to the
rescue, and this sort of religious duel never came off. The friends with far
greater wisdom divided. John Gill's friends secured the old meeting-house for
the term of forty years, and he was ordained March 22, 1720.

Little did the friends dream what sort of man they had thus chosen to be their
teacher; but had they known it they would have rejoiced that a man of such vast
erudition, such indefatigable industry, such sound judgment, and such sterling
honesty, had come among them. He was to be more mighty with his pen than Keach,
and to make a deeper impression upon his age, though perhaps with the tongue he
was less powerful than his eminent predecessor. Early in his ministry he had to
take up the cudgels for Baptist views against a Pædobaptist preacher of Rowel,
near Kettering, and he did so in a manner worthy of that eulogium which Toplady
passed upon him in reference to other controversies, when he compared him to
Marlborough, and declared that he never fought a battle without winning it.

Mr. Gill, being settled in London, became more intimately acquainted with that
worthy minister of the gospel, Mr. John Skepp, pastor of the Baptist church at
Cripplegate. This gentleman, though he had not a liberal education, yet, after
he came into the ministry, through great diligence acquired a large acquaintance
with the Hebrew tongue. As Mr. Gill had previously taken great delight in the
Hebrew, his conversation with this worthy minister rekindled a flame of ferment
desire to obtain a more extensive knowledge of it, and especially of Rabbinical
learning. Mr. Skepp dying a year or two after, Mr. Gill purchased most of his
Hebrew works, the Baptist Fund making him a grant of £17 10s. for this purpose.
Having obtained the books, he went to work with great eagerness, reading the
Targums and ancient commentaries, and in a course of between twenty and thirty
years' acquaintance with these writings he collected a large number of learned
observations. Having also, in this time, gone through certain books of the Old
Testament and almost the whole of the New Testament, by way of Exposition, in
the course of his ministry, he put all the expository, critical, and
illustrative parts together, and in the year 1745 issued proposals for
publishing his "Exposition of the whole New Testament," in three volumes folio.
The work meeting due encouragement, it was put to press the same year, and was
finished, the first volume in 1746, the second in 1747, and the third in 1748.
Towards the close of the publication of this work, in 1748, Mr. Gill received a
diploma from Marischal College, Aberdeen, creating him Doctor in Divinity on
account of his knowledge of the Scriptures, of the Oriental languages and of
Jewish antiquities. When his deacons in London congratulated him on the respect
which had been shown him, he thanked them, pleasantly adding, I neither thought
it, nor bought it, nor sought it. The ministry of Mr. Gill being acceptable not
only to his own people but to many persons of different denominations, several
gentlemen proposed among themselves to set up a week-day lecture, that they
might have an opportunity of hearing him. Accordingly they formed themselves
into a society, and agreed to have a lecture on Wednesday evenings, in Great
Eastcheap, and set on foot a subscription to support it. Upon their invitation
Mr. Gill undertook the lectureship. He opened it in the year 1729, with a
discourse or two on Psalm lxxi. 16, "I will go in the strength of the Lord God:
I will make mention of thy righteousness, even of thine only." Through divine
grace he was enabled to abide by this resolution to the edification of many,
preaching in Great Eastcheap for more than twenty-six years, and only
relinquished the lecture when the infirmities of years were telling upon him,
and he felt a great desire to give all his time to the completion of his great
expository works.

If it be enquired how he distributed his time, and whether he indulged himself
in any relaxation, we are able to reply. When the doctor was asked by Mr. Ryland
how it was that he had performed such vast labours, he answered, it was not done
by very early rising, nor by sitting up late—the latter he was confident must be
injurious to any student, and not helpful. The truth is, he rose as soon as it
was light in the winter, and usually before six in the summer, in the last part
of his life not quite so early. He breakfasted constantly in his study, and
always on chocolate, but came down with his family to dinner, and carved for
them. Through the latter years of his life he seldom went into his study after
tea, unless about an hour in summer, but sat below reading some book, or
correcting his sheets as they were issuing from the press, and with some of
these he had care enough, partly caused by his own indistinct autography, for at
last he wrote a very small and illegible hand, and partly by the inattention or
incompetency of the compositors, from whom we are certain he has been under the
necessity of getting six or seven revises of a sheet, especially of such sheets
as contained learned quotations. (Alas I in all ages, compositors and authors
have been a mutual plague! We have no doubt that in Gill's case the workmen were
more sinned against than sinning: if his writing was small and illegible, who
wonders that compositors blundered?)

He was never distinguished for the length or frequency of his pastoral visits,
and in this he is not an example. Yet probably his time was more profitable to
the church of God in the study than it could have been had he spent it in going
from door to door.

It was his practice, once a week, to meet his ministering brethren at the
accustomed coffee-house, where a sort of ministers' club assembled, or else to
spend a friendly hour with them under the hospitable roof of Thomas Watson,
Esq., an honoured member of the Baptist church then meeting near Cripplegate.
That gentleman kept an open table on Tuesdays for the dissenting ministers of
the three denominations. The doctor generally met with them, took his part
cheerfully in conversation, and maintained it on their return home, whether they
came back on foot or by the boat. As a pastor he presided over the flock with
dignity and affection. In the course of his ministry he had some weak, some
unworthy, and some very wicked persons to deal with. To the feeble of the flock
he was an affectionate friend and father. He readily bore with their weaknesses,
failings, and infirmities, and particularly when he saw they were sincerely on
the Lord's side. A godly woman visited him one day, in great trouble, about the
singing; for the clerk, in about three years, had introduced two new tunes. Not
that he was a famous singer, or able to conduct a great variety of song, but he
did his best. The young people were pleased with the new tunes; but the good
woman could not bear the innovation. The Doctor, after patiently listening,
asked her whether she understood singing? No, she said. "What! can't you sing?"
No, she was no singer, nor her aged father before her. And though they had had
about a hundred years between them to learn the Old Hundredth tune, they could
not sing it, nor any other tune. The doctor did not hurt her feelings by telling
her that people who did not understand singing were the last who should
complain; but he meekly said, "Sister, what tunes should you like us to sing?"
"Why, Sir," she replied, "I should very much like David's tunes." "Well," said
he, "if you will get David's tunes for us, we can then try to sing them." Such
weak good people may be found among all denominations of Christians.

Dr. Gill was sometimes accosted by rude people, even in his own congregation. A
cynical old man, who we would charitably hope was a little touched in the head,
had taken an antipathy against some of his minister's tenets, oftener than once
had grinned contempt at him from the gallery. Then he tried another method of
annoyance, and would meet him at the foot of the pulpit-stairs, and ask, "Is
this preaching?" repeating his question, "Is this preaching?" The insolence at
first met with no answer from the preacher, but, it seems, he determined not to
be often treated in this manner. Not long after, the said churl, planting
himself again in the same position, expressed his contempt somewhat louder. "Is
this the great Doctor Gill?" The Doctor, immediately, addressed him with the
full strength of his voice, and looking him in the face, and pointing him to the
pulpit, said," Go up and do better—go up and do better." This was answering a
fool according to his folly; and the reply afforded gratification to all who
heard it.

DR. GILL'S CHAIR.

All the stories told of Dr. Gill are somewhat grim. He could not come down to
the level of men and women of the common order so far as to be jocose, and when
he attempted to do so, he looked like Hercules with the distaff, or Goliath
threading a needle. When he verged upon the humorous the jokes were ponderous
and overwhelming, burying his adversary as well as crushing him. It is said that
a garrulous dame once called upon him to find fault with the excessive length of
his white bands. "Well, well," said the doctor, "what do you think is the right
length? Take them and make them as long or as. short as you like." The lady
expressed her delight; she was sure that her dear pastor would grant her
request, and therefore she had brought her scissors with her and would do the
trimming at once. Accordingly snip, snip, and the thing was done and the bibs
returned. "Now," said the Doctor, "my good sister, you must do me a good turn
also." "Yes, that I will, Doctor. What can it be?" "Well—you have something
about you which is a deal too long, and causes me no end of trouble, and I
should like to see it shorter." "Indeed, dear sir, I will not hesitate," said
the dame, "what is it, here are the scissors, use them as you please." "Come
then," said the pastor, "good sister, put out your tongue." We have often
pictured him sitting in the old chair which is preserved in our vestry, and thus
quietly rebuking the gossip. The comparative asperity of his manner was probably
the result of his secluded habits and also of that sturdy firmness of mind which
in other directions revealed itself so admirably. When he was once warned that
the publication of a certain book would lose him many supporters and reduce his
income, he did not hesitate for a moment, but replied, "Do not tell me of
losing. I value nothing in comparison with Gospel truth. I am not afraid to be
poor."

He had, however, a warm heart beneath his stern exterior, and was fall of
tenderness, especially in the domestic circle. We read that he went down to
Kettering every year to spend a few days with his mother, so long as she lived,
and when the news of her death reached him he laid down his pipe and never
smoked again. His old country friends were always welcome at his house, and in
their society he would seem to have unbent far more than one would have
expected. With Mr. Clayton, of Steventon, and other plain men, he would be much
at home, and they made very free with him. When this friend once came to London
the doctor said, "Brother Clayton, what have you been about? They tell me that
you have been expounding the Revelations. A man who enters upon that work should
first have some acquaintance with history, the prophecies in general, and many
other things!" "Why, doctor," said Mr. Clayton, "I did as well as I could, and
you can't do any better." Such simplicity tickled the doctor amazingly, and it
was commonly said that he laughed more heartily that part of the year when Mr.
Clayton was in town than he did all the year besides. In the year 1752 Dr. Gill
had a very memorable escape from being killed in his study. On March the 15th,
in the morning, there was a violent hurricane, which much damaged many houses
both in London and Westminster. Soon after he had left his study, to go to
preach, a stack of chimneys fell through the roof into his study, breaking his
writing table to pieces, and must have killed him had the fall happened a little
sooner. Seriously noticing this remarkable preservation to a friend who had some
time before repeated a saying of Dr. Halley, the great astronomer, "That great
study prolonged a man's life, by keeping him out of harm's way"; he said, "What
becomes of Dr. Halley's words now, since a man may come to danger and harm in
his own closet, as well as on the highway, if not protected by the special care
of God's providence?" In 1757, the church under his care erected a new
meeting-house for him in Carter Lane, St. Olave's Street, near London Bridge,
Southwark; which he opened October 9, preaching two sermons on Exodus xx. 24.
These he afterwards printed, entitling them "Attendance in places of religious
worship, where the Divine name is recorded, encouraged." In one of these
discourses is this paragraph:—"As we have now opened a new place of worship, we
enter upon it, recording the name of the Lord, by preaching the doctrines of the
grace of God, and of free and full salvation by Jesus Christ; and by the
administration of gospel ordinances, as they have been delivered to us. What
doctrines may be taught in this place, after I am gone, is not for me to know;
but, as for my own part, I am at a point; I am determined, and have been long
ago, what to make the subject of my ministry. It is now upwards of forty years
since I entered into the arduous work, and the first sermon I ever preached was
from those words of the apostle: 'For I am determined not to know anything among
you, save Jesus Christ, and him crucified.' Through the grace of God, I have
been, enabled, in some good measure, to abide by the same resolution hitherto,
as many of you here are my witnesses; and I hope, through Divine assistance, I
ever shall, as long as I am in this tabernacle, and engaged in such a work. I am
not afraid of the reproaches of men; I have been inured to these, from my youth
upwards; none of these things move me." Our view of Carter Lane Chapel will not
fascinate the reader; we have had to take it from a model in the possession of a
former member of the church. We trust the building was not so ugly as our
drawing.

CARTER LANE CHAPEL In the Doctor's later years the congregations were sparse and
the membership seriously declined. He was himself only able to preach once on
the Sabbath, and living in a rural retreat in Camberwell, he could do but little
in the way of overseeing the church. It was thought desirable that some younger
minister should be found to act as co-pastor To this the Doctor gave a very
decided answer in the negative, asserting "that Christ gives pastors is certain,
but that he gives co-pastors is not so certain." He even went the length of
comparing a church with a co-pastor to a woman who should marry another man
while her first husband lived, and call him a co-husband. In view of the many
disagreements and unhappinesses resulting from co-pastorships, we feel half
inclined to admire the Doctor's refusal; and remembering what sort of man he
was, we question if a co-pastor would have worked happily with him, but his
arguments against the proposition were preposterous, and in our own instance, in
the selfsame church, two brothers have worked together for years with the utmost
harmony, and nothing has occurred to make us fear that the position of affairs
is displeasing to the great Head of the church. Great men are not always wise.
However, by his stern repudiation of any division of his authority the old
gentleman held the reins of power till the age of seventy-four, although the
young people gradually dropped off and the church barely numbered 150 members.
The intense admiration and love of his flock is evinced by the letter sent to
him in reply to his refusal to have an assistant. They defer at once to this
judgment, and declare that they never wished to do more than consult him with
the utmost deference, and then they conclude by saying, "We greatly fear that
you apprehend an abatement in our affection toward you. That we are not
conscious of, we think it impossible that our love should be easily removed from
him who has instrumentally been made so useful to our souls; but we trust our
hearts are knit as the heart of one man toward you, as the servant of Christ,
and as our father in the Gospel of our Lord Jesus. Another grieving circumstance
is, that if the church is willing, you seem inclined to resign your office as
pastor. This expression is extremely alarming to us, and is what can by no means
find a place in our thoughts, it being our fixed desire and continual prayer,
that you may live and die in that endeared relation. We say with united voice,
How can a father give up his children, or affectionate children their father?
Dear Sir, we beseech you not to cast us off, but bear us upon your heart and
spiritual affections all your days, and let us be remembered to God through your
prayers, and who knows but the Lord may visit us again and make us to break
forth on the right hand and on the left?" This was signed by all the brethren.
In a few weeks the venerable divine became too feeble for pulpit service and
confined himself to his study and the writing-desk, and by-and-by found that he
must lie down to rest, for his day's work was done. He died as he had lived, in
a calm, quiet manner, resting on that rich sovereign grace which it had been his
joy to preach. To his dear relative, the Rev. John Gill, of St. Albans, he thus
expressed himself: "I depend wholly and alone upon the free, sovereign, eternal,
unchangeable, love of God, the firm and everlasting covenant of grace, and my
interest in the persons of the Trinity, for my whole salvation; and not upon any
righteousness of my own; nor upon anything done in me, or done by me, under the
influences of the Holy Spirit."

Nearly in the same words he expressed himself to others. To one he said, "I have
nothing to make me uneasy," and then repeated the following lines from Dr.
Watts, in honour of the adored Redeemer:—

"He raised me from the deeps of sin, The gates of gaping hell, And fix'd my
standing more secure, Than 'twas before I fell." The last words he was heard to
speak were, "O my Father, my Father"! He died at Camberwell, October 14, 1771,
and was buried in Bunhill Fields. His eyesight had been preserved to him so that
he could read small print by candle-light even to the last, and he never used
glasses. His was a mind and frame of singular vigour, and he died before failing
sight, either mental or physical, rendered him unfit for service: in this as
highly favoured as he had been in most other respects. He was one of the most
learned men that the Baptist denomination has ever produced. His great work,
"The Exposition of the Old and New Testament," is still held in the highest
esteem even by those whose sentiments widely differ from the author's. His "Body
of Divinity" is also a masterly condensation of doctrinal and practical
theology, and his "Cause of God and Truth" is highly esteemed by many. The
system of theology with which many identify his name has chilled many churches
to their very soul, for it has led them to omit the free invitations of the
gospel, and to deny that it is the duty of sinners to believe in Jesus: but for
this Dr. Gill must not be altogether held responsible, for a candid reader of
his commentary will soon perceive in it expressions altogether out of accord
with such a narrow system; and it is well known that when he was dealing with
practical godliness he was so bold in his utterances that the devotees of
Hyper-Calvinism could not endure him. "Well, Sir," said one of these, "if I had
not been told that it was the great Dr. Gill who preached, I should have said I
had heard an Arminian."

DR. GILL'S PULPIT. The reader may perhaps like to look at Gill's pulpit. It has
for years been used by the young men of the Pastors' College when preaching
before their fellow-students. Ought they not to be sound?


========================================================================
  CHAPTER 7: CHAPTER V: JOHN RIPPON, D.D.
========================================================================

Chapter V. John Rippon, D.D THE mighty commentator having been followed to his
grave by his attached church and a great company of ministers and Christian
people, among whom he had been regarded as a great man and a prince in Israel,
his church began to look around for a successor. This time as in the case of Dr.
Gill there was trouble in store, for there was division of opinion. Some, no
doubt, as true Gillites, looked only for a solid divine, sound in doctrine, who
would supply the older saints with spiritual food, while another party had an
eye to the growth of the church, and to the securing to the flock the younger
members of their families. They were agreed that they would write to Bristol for
a probationer, and Mr. John Rippon was sent to them. He was a youth of some
twenty summers, of a vivacious temperament, quick and bold. The older members
judged him to be too young, and too flighty; they even accused him of having
gone up the pulpit stairs two steps at a time on some occasion when he was
hurried,—a grave offence for which the condemnation could hardly be too severe.
He was only a young man, and came from an academy, and this alone was enough to
make the sounder and older members afraid of him. He preached for a lengthened
time on probation, and finally some forty persons withdrew because they could
not agree with the enthusiastic vote by which the majority of the people elected
him.

JOHN RIPPON IN HIS YOUTH.

John Rippon modestly expressed his wonder that even more had net been
dissatisfied, and his surprise that so large a number were agreed to call him to
the pastorate. In the spirit of forbearance and brotherly love he proposed that,
as these friends were seceding for conscience sake, and intended to form
themselves into another churchy they should be lovingly dismissed with prayer
and God-speed, and that, as a token of fraternal love, they should be assisted
to build a meetinghouse for their own convenience, and the sum of £300 should be
voted to them when their church was formed and their meeting-house erected. The
promise was redeemed, and Mr. Rippon took part in the ordination service of the
first minister. This was well done. Such a course was sure to secure the
blessing of God. The church in Dean Street thus became another offshoot from the
parent stem, and with varying conditions it remains to this day as the church in
Trinity Street, Borough. It is somewhat remarkable as illustrating the
perversity of human judgment that the seceding friends who objected to Rippon's
youth elected for their pastor Mr. William Button who was younger still, being
only nineteen years of age. His father, however, was a deacon under Dr. Gill,
and therefore no doubt the worthy youth was regarded with all the more
tenderness; nor did he disappoint the hopes of his friends, for he laboured on
for more than forty years with the utmost acceptance. The friends who remained
with young John Rippon had no reason to regret their choice: the tide of
prosperity set in and continued for half a century, and the church again came to
the front in denominational affairs. The chapel in Carter Lane was enlarged, and
various agencies and societies set in motion; there was, in fact, a real revival
of religion in the church, though it was of that quiet style which became a
Baptist church of the straiter sort. Rippon was rather clever than profound; his
talents were far inferior to those of Gill, but he had more tact, and so turned
his gifts to the greatest possible account. He said many smart and witty things,
and his preaching was always lively, affectionate, and impressive. He was
popular in the best sense of the term,—beloved at home, respected abroad, and
useful everywhere. Many souls were won to Jesus by his teaching, and out of
these a remarkable number became themselves ministers of the gospel. The
church-book abounds with records of brethren preaching before the church, as the
custom was in those days. In order to provide the denomination with information
as to its own affairs, he projected the "Baptist Register," and edited it for
several years. Its general tone and spirit have been well brought out in a
sketch by Mr. Goadby in his "Bye-paths of Baptist History." "At first sight the
contents of the Register do not promise modern readers very dainty fare; but on
a further and more careful examination, especially in the long foot-notes given
in some of the volumes, one discovers many toothsome morsels. A few of these we
now give. It will be seen, that while Dr. Rippon and his friends were animated
by the very laudable desire of presenting an accurate account of the Baptist
denomination during the latter half of the last century, they often indulged in
the freest and quaintest criticisms on ministers who were then living.

"Of Willingham, Cambs, we are told, 'The good man (John Rootham, the minister)
has been much tried with an asthmatical complaint and other disorders, so that
he seldom enjoys a day's health. But he has a considerable congregation, and
about forty members.' Nicholas Gillard, the pastor of Collumpton, Devon, 'is
eighty. His people say that his path is like that of the just, shining more and
more unto the perfect day.' Daniel Sprague, the minister of Tiverton, enjoys a
singularly robust constitution. 'He says that preaching fourteen or fifteen
sermons a week strengthens his body, and invigorates his soul.' It is reported
of John Rippon, sen., of Upoltery, 'that he is a man of the sweetest temper; and
that good judges say he preaches better and better.' The minister of Coventry,
John Butterworth, we learn, 'went to London to collect money in payment of the
debt on the meeting-house, and bore the fatigue as well as could be expected.'
"There are two or three curious morsels from Yorkshire. The first relates to the
minister at Bradford. 'The aged father Crabtree is now getting feeble, and
sometimes sits down once or twice in the course of his sermon; but great savour
attends his prayers and all his discourses, and he preaches with as much zeal
and animation as ever.' The second refers to Mr. James Shuttleworth, of Coerling
Hill. We are told, with the most charming frankness, that this minister 'is a
man of weak constitution, with a little wife and ten children, many of them very
small!' A friend also writes of Mr. William Hague, the minister of Scarborough:
'Our beloved pastor is advancing in years, and almost blind. He is a zealous,
faithful labourer in this corner of Christ's vineyard. He has a wife and three
children at home. His last year's salary amounted to £30, which is the most we
ever raised him.' "Of the other ministers who are singled out for special
remark, two instances must suffice. The Rev. W. Clarke, of Exeter, is spoken of
as a man remarkable for prudence and sweetness of temper. Surely Mr. Clarke's
modesty must have suffered some shock when his virtues were thus paraded before
the whole denomination. But the most singular comment is on the Rev. Thomas
Mabbott, of Biggleswade, Beds. 'As a preacher he was much too loud and too long,
a habit rarely attended with such desirable effects as ministers are ready to
expect; but it is ruinous to themselves, and often creates a disgust in the
minds of even a serious audience, and mars the whole service.' Poor Mr. Mabbott!
he had gone to his rest before this public lecturing on his defects could
produce either pain or profit.

"There are two items about deacons that are sufficiently quaint to merit
quoting. One refers to Mr. John Hall, a deacon of the church at Hamsterly,
Devon. 'He was a man never taken by surprise. However adverse any dispensation,
he never said more than, "It might have been worse." It was long remembered of
him that when he had a crop of wheat so shaken by the wind that there was
scarcely a grain of it left in the ear, upon taking hold of some, he said to the
reapers, "Well, it might have been worse. Here is good straw left for which we
ought to be thankful!"' Verily, Mr. Hall was an exceptional farmer, to say the
very least. The other is recorded of Mr. Davey, a deacon of Chard. 'He had,' so
we are told, with imperturbable gravity, 'nine children; and at, or near the
birth of each child he was favoured with an additional cow to his worldly
substance; so that he had as many cows as children, and no more!' "The man who
could pen these quaint and curious details was not destitute of humour; and one
cannot but regret that only four volumes of the Register appeared. We have
thereby lost many side glimpses, and some sad ones also, of the Baptist
ministers and people of the close of the Eighteenth Century."

Dr. Rippon also occupied himself with preparing a history of the worthies who
lie buried in Bunhill Fields, and a number of subscribers' names were received,
but the work never reached the press. Rippon was a busy man, and though neither
a scholar nor an original thinker, his pen was seldom idle and himself never.

He will be best known as having prepared the first really good selection of
hymns for dissenting congregations. Although a Baptist collection it was
extensively used with Dr. Watts' among both classes of Congregationalists. This
work was an estate to its author, and he is said to have been more than
sufficiently eager to push its sale. One thing we know, his presents of nicely
bound copies must have been pretty frequent, for we have seen several greatly
prized by their aged owners, who have showed them to us, with the remark, "the
dear old doctor gave me that himself." The happy eccentricity of the doctor's
character may be illustrated by a little incident in connection with royalty. He
was deputed to read an address from the dissenters to George III.,
congratulating him upon recovery from sickness. The doctor read on with his
usual clear utterance, till coming to a passage in which there was special
reference to the goodness of God, he paused and said, "Please, your majesty, we
will read that again," and then proceeded with his usual cool dignity to repeat
the sentence with emphasis. No other man in the deputation would have thought of
doing such a thing, but from Rippon it came so naturally that no one censured
him, or if they did it would have had no effect upon him. He was asked why he
did not attend more denominational meetings and take the lead, "Why," said he,
"I see the Dover coach go by my house every morning, and I notice that the
leaders get most lashed." A somewhat inglorious argument for keeping in the
rear. In his later days Rippon was evidently in very comfortable circumstances,
for we have often heard mention of his carriage and pair, or rather "glass coach
and two horses." His congregation was one of the wealthiest within the pale of
nonconformity, and always ready to aid the various societies which sprang up,
especially the Baptist Foreign Mission, and a certain Baptist Itinerant Society,
which we suppose to have represented the Baptist Home Mission. The Pastor
occupied no mean position in the church, but ruled with dignity and
discretion—perhaps ruled a little too much. "How is it, Doctor, that your church
is always so peaceful?" said a much-tried brother minister. "Well, friend," said
Rippon, "you see, we don't call a church-meeting to consult about buying a new
broom every time we want one, and we don't entreat every noisy member to make a
speech about the price of the soap the floors are scrubbed with." In many of our
smaller churches a want of common sense is very manifest in the management, and
trouble is invited by the foolish methods of procedure.

Dr. Rippon once said he had some of the best people in His Majesty's dominions
in his church, and he used to add with a nod—"and some of the worst." Some of
the latter class seem to have got into office at one time, for they were
evidently a hindrance rather than a help to the good man, though from his
independent mode of doing things the hindrance did not much affect him. As well
as we can remember the story of his founding the almshouses and schools in.
1803, it runs as follows: The Doctor urges upon the deacons the necessity of
such institutions; they do not see the urgency thereof; he pleads again, but
like the deaf adder they are not to be charmed, charm he never so wisely. "The
expense will be enormous, and the money cannot be raised," this was the
unceasing croak of the prudent officers. At length the Pastor says, "The money
can be raised, and shall be. Why, if I don't go out next Monday and collect £500
before the evening meeting, I'll drop the proposal; but while I am sure the
people will take up the matter heartily I will not be held back by you."
Disputes in this case were urged in very plain language, but with no degree of
bitterness, for the parties knew each other, and had too much mutual respect to
make their relationships in the church depend upon a point of difference. All
were agreed to put the Doctor to the test, and challenged him to produce the
£500 next Monday, or cease to importune about almshouses. The worthy slowcoaches
were up to time on the appointed evening, and the Doctor soon arrived. "Well,
brethren," said he, "I have succeeded in collecting £300—that is most
encouraging, is it not?" "But," said two or three of them at once in a hurry,
"you said you would get £500 or drop the matter, and we mean to keep you to your
word." "By all means," said he, "and I mean to keep my word, too, for there is
£800 which the friends gave me almost without asking, and the rest is nearly all
promised." The prudent officials were taken aback, but recovering themselves,
they expressed their great pleasure, and would be ready to meet the pastor at
any time and arrange for the expending of the funds.

"No, no, my brethren," said the Doctor, "I shall not need your services. You
have opposed me all along, and now I have done the work without you, you want to
have your say in it to hinder me still; but neither you nor any other deacons
shall plague a minister about this business. So, brethren, you can attend to
something else." Accordingly, the old trust deed of the almshouses had a clause
to the effect, that the pastor shall elect the pensioners, "no deacon
interfering." The present minister had great pleasure in inducing the Charity
Commissioners to expunge this clause, and give the pastor and deacons unitedly
the power to select the objects of the charity.

Dr. Rippon continued in the pastorate from 1773 to 1836, a period of 63 years.
He outlived his usefulness, and it was a wonderful instance of divine care over
the church that the old gentleman did not do it serious injury. He retained the
will to govern after the capacity was gone, and he held his power over the
pulpit though unable to occupy it to profit. Supplies who came to preach for him
were not always allowed to officiate, and when they did, the old minister's
remarks from his pew were frequently more quaint than agreeable. It is not an
unqualified blessing to live to be 85. During the last few months Mr. Charles
Room, with the Doctor's full approbation, acted as his assistant, but he
resigned upon the decease of Dr. Rippon. He left with the esteem and good wishes
of the church, and afterwards exercised a useful ministry at Portsea. In 1830,
six years before Dr. Rippon's death, the old sanctuary in Carter Lane was closed
to be pulled down for making the approaches to the present London Bridge. Due
compensation was given, but a chapel could not be built in a day, and,
therefore, for three years the church was without a home and had to be indebted
to the hospitality of other congregations. After so long a time for choice, the
good deacons ought to have pitched upon a better site for the new edifice; but
it is not hardly judging them when we say that they could not have discovered a
worse position. If they had taken thirty years to look about them with the
design of burying the church alive they could not have succeeded better. New
Park Street is a lowlying sort of lane close to the bank of the river Thames,
near the enormous breweries of Messrs. Barclay and Perkins, the vinegar
factories of Mr. Potts, and several large boiler works. The nearest way to it
from the City was over Southwark bridge, with a toll to pay. No cabs could be
had within about half-a-mile of the place, and the region was dim, dirty, and
destitute, and frequently flooded by the river at high tides. Here, however, the
new chapel must be built because the ground was a cheap freehold, and the
authorities were destitute of enterprise, and would not spend a penny more than
the amount in hand. That God in infinite mercy forbade the extinction of the
church is no mitigation of the shortsightedness which thrust a respectable
community of Christians into an out-of-the-way position, far more suitable for a
tallow-melter's than a meeting-house. The chapel, however, was a neat, handsome,
commodious, well-built edifice, and was regarded as one of the best Baptist
chapels in London.

NEW PARK STREET CHAPEL.

Dr. Rippon was present at the opening of the new house in 1833, but it was very
evident that, having now found a place to meet in, the next step must be to find
a minister to preside over the congregation. This was no easy task, for the old
gentleman, though still revered and loved, was difficult to manage in such
matters. Happily, however, the deacons were supremely judicious, and having kept
the interest out of all rash expenditure they also preserved it from all hasty
action, and tided over affairs till the worn-out pastor passed away to his rest,
and with due funereal honours was laid in that Campo Santa of Nonconformists—the
cemetery of Bunhill Fields, of which it had been his ambition to become the
historian and chronicler.

There are still some in the church who cherish his memory with affectionate and
well-deserved reverence, and there are thousands in heaven who were led first to
love the Saviour by his earnest exhortations. He quarried fresh stones, and
built up the church. He moulded its thought and directed its energies. Without
being great he was exceedingly useful, and the period in which he was one of the
judges of our Israel was one of great prosperity in spiritual things. It was a
good sixty-three years, and with the previous pastorate of Dr. Gill, enabled the
church to say that during one hundred and seventeen years they had been presided
over by two ministers only. Those who are given to change were not numerous in
the community. Short pastorates are good when ministers are feeble, but it is a
great blessing when the saints are so edified that all are content, and the
ministry is so owned of God that vacancies are filled up even before they are
felt: in such a case change would wantonly imperil the hope of continued
prosperity, and would therefore be criminal.


========================================================================
  CHAPTER 8: CHAPTER VI: DEACON WILLIAM LEPERD
========================================================================

Chapter VI. Deacon William Lepard AS our church recognises no distinction of
clergy and laity, it is not meet that its history should consist entirely of the
lives and labours of its pastors. It owes, under God, very much to those
faithful men who have discharged the office of deacon in its midst. Most of
these accomplish the labours of their sacred office with quiet unobtrusiveness,
and pass away without any record of their lives being given to the world, nor
are they, on this account, any the less honoured and accepted of the great Head
of the Church. Occasionally, however, from remarkable circumstances or singular
gifts a deacon becomes almost as prominent as the pastor, and his life is quite
a landmark in the history of the church. Such was the case with William Lepard,
who was a member of the church for 84 years, and died in our fellowship at the
age of 99. His membership ran through the pastorates of Stinton and Gill, and
into the first 27 years of that of Mr. Rippon. As the descendants of this
eminent old disciple are still honourably connected with the Baptist body, and
as the memoir written by Dr. Rippon will aid our readers in forming some idea of
the doctor himself, and of the manners of the church in those times, we print it
almost entire, only intimating that the memoir is the closing portion of a
funeral sermon preached before the Carter Lane congregation from 2 Cor. xii, 9,
and that this fact accounts for some allusions which are not of general
interest, but which it would have been difficult to omit. We are glad to give on
the next page a likeness of the reverend old man from a finely executed
engraving in our possession: our copy falls short of the original, but hits off
the likeness well.

SKETCH OF THE LIFE OF MR. WILLIAM LEPARD, BY DR. RIPPON.

Mr. William Lepard was descended of ancestors whose history had neither been
emblazoned by arms, nor crested with coronets; but, though unknown to heraldry
and in the courts of princes, individuals of his family were well known in the
courts of the Lord's house—in thy courts, O Jerusalem!—from which a voice is
heard this day, saying to all his honoured descendants, "Praise ye the Lord!"
His mother had the honour of being a member of the church when it was under the
pastorate of Mr. Benjamin Keach. Dr. Gill has been heard to say, that she was an
eminently pious woman.

Mr. Lepard's grandmother also was a member of the same church: and as, at her
dissolution, she had to review a life of ninety years, it is conceivable that
she might have been one of the first members of this church, when it was formed
in 1652.

WILLIAM LEPARD. Our deceased friend was born September 18, 1700, and perfectly
remembered the great storm, in November, 1703, which was so proverbially
desolating. And he had reason to do so. His father, who was in the building
line, could not but know that the decayed house in which he lived must be in
danger by that tremendous wind; and in the evening he said to his wife, "Let us
take the child out of bed, and carry him over to Ezekiel Seward's (a quaker who
lived almost opposite), for the house will be down before the morning." And
according to his apprehensions so it was. In the night the chimney fell, and
bore down part of the roof, which brought away the flooring, and so threw out
the front; and the first sight they had, when daylight came, was the inside of
their house, and the bricks and mortar lying in the street. This distinguishing
providence he used to mention very circumstantially, and when he was not long
since repeating it, he added, with much significance, in the words of Job's
messengers, "And I only am escaped to tell thee."

Before he could well read, he was taught a number of hymns and psalms suited to
the capacities of children. These were interesting to him all his days, even in
latest life. For them he was indebted, not to his mother only, but to his
grandmother, who was no doubt of the same opinion as her pastor, Mr. Keach, who,
in the preface to his book, of sacred hymns, says, "Since singing psalms, hymns,
and spiritual songs is God's ordinance, 'tis [evidently] the duty of parents and
heads of families to instruct their children therein, as well as to teach them
to read; for, by learning sacred hymns, they may be taken up before their
parents are aware with the matter therein contained."

Besides the advantages he received at home, his mother availed herself of other
opportunities for his knowing the ways of the Lord more perfectly. She sent him
to be instructed with other children at the old meeting-house, on the spot where
the Rev. John Townsend's, at Rotherhithe, now stands. So great was the number of
young persons who attended there every Saturday afternoon, that two ministers at
the same time met them, and taught them the Assembly's Catechism. At about
fourteen years of age, one day coming from school, he went to play with the
other lads under the scaffold on which his father was at work. He had but just
come from under it when it fell, and his father with it, who was killed on the
spot, or at least did not speak afterwards. His mother, now left a widow, felt
her loss. He has informed us with pleasure that she was "a widow indeed." She
kept a shop, and so did Mrs. Stinton, the pastor's wife; but, notwithstanding
she was a widow, she had a widow's mite for the poor, especially for poor
Christians. This circumstance our deceased friend has sometimes mentioned with a
grateful exultation. But though the father was removed, the son was left, and
much was he the solace of his mother. Three or four days after his father's
death a respectable bricklayer applied to the bereaved woman, and offered to
teach her son his trade if she thought he would like it, and make him free of
the city. The offer was accepted. "But," said the mother, who was not
indifferent where her son went to hear the word, nor whether he was a churchman
or dissenter, "you must, sir, let my son go to meeting with me." He agreed to
it, and was as good as his word.

She experimentally knew the value of the means of grace, and longed that they
might be gracious and saving means to her son. Though he bad felt some serious
concern at about ten years of age, religion had yet made no lasting impression
on his mind. But when somewhat more than two years of his apprenticeship had
expired, as he was grinding a broad chisel, which they call a brick-axe, with
his back against a wall, and his feet on the frame in which the stone turned,
the stone caught his apron, entangled the axe, drew him after it and cut his
clothes and the flesh of his thigh in an awful manner, to the very bone, so that
his life was in great danger. In this condition he was taken home to his
mother's, and confined to his bed, which he and others feared would be his
death-bed. While his body was in this imminent danger, it pleased the God of all
grace to lead him into a serious consideration of the dangerous condition of his
soul. His mother and the pious women who came to comfort her embraced this
opportunity to converse faithfully and affectionately with him, respecting his
malady as a sinner, and the remedy so gloriously exhibited in the gospel. His
concern was increased, and he felt more on account of his soul than of his body.
And after many tears had been shed over him and many prayers offered for him, he
was helped to begin fervently to pray for himself. He wrestled with God "for the
life of his soul," and praying breath was not spent in vain. The Lord sent him
relief from a passage of Scripture exactly suited to his case, which I have read
to you as our text—"My grace is sufficient for thee: for my strength is made
perfect in weakness." He did not now more sensibly feel the weakness of his body
than he did the depravity of his soul, but he cherished a hope that the Lord
would save the one from death, and the other from sin and everlasting misery. As
this text "dwelt on his mind" and "sometimes filled him with joy," he mentioned
it to his mother and to several of the godly people who came to see him, and he
"felt increasing satisfaction," I use his own words, "in thinking of the work of
Christ, the influence of the Holy Spirit, and salvation from sin and
punishment."

Some time after his recovery, his mother said to him, "Son, I would have you go
to our minister, and talk with him:" he complied, it seems, in the simplicity of
his heart, not intending what followed. When he had told his case, Mr. Stinton
encouraged him to go before the church, and relate the same to them. This he
did,—was soon after baptised with three other persons, and then received into
full communion by laying on of the hands of the pastor, according to the
practice of the church at that time. He joined this church in the year 1717,
perhaps in the spring of that year. Mr. Stinton died February 11, 1718, having
first been a teacher in the church, and then pastor for thirteen or fourteen
years.

After Mr. Lepard's apprenticeship had expired, and he was arriving at an age
when one should wish young persons to make their arrangements for life, his
master, who had formed a great respect for him, contemplating a retirement from
business, came and asked him if he knew of any person that would stand in his
place. But when he found that the benevolent man intended the situation for
himself, tears of joy and thankfulness (for he was always affectionate and
grateful) rolled down his cheeks; and in mentioning this circumstance to me, he
said, "Well they might, for it was a trade, as business then was, worth hundreds
a year." This auspicious providence became the happy means of bringing up his
family in comfort and credit.

Mr. William Anderson, one of our deacons, having been sent into the work of the
ministry by this church, Mr. Lepard was appointed in his room. Our church
minutes of May 2, 1743, say that he was unanimously chosen at that meeting.
Twenty-four days after the choice, viz.

"Thursday, May 26," Dr. Grill writes, "was appointed for the ordination of him;
on which day the church met, and he was ordained into his office." Of that
choice which was made by the church, and of this ordination which was the act of
the pastor, I have never heard that they repented. For though in earlier days,
the cares of a family and the multiplicity of business "in city, town, or
country," as he sometimes expressed it, precluded him from serving the church
according to the affectionate desires of his heart,—he entered on his office by
instituting, in a respectful manner, an inquiry into the circumstances of his
pastor and of the church, which terminated in the advantage of the whole, and he
was assisted afterwards, under his involuntary omissions, by the wise efforts of
his wife, a member of the church, and one of the best of women. It was his
honour and the happiness of the whole church, that Mrs. Lepard had talent, and
made time to assist her husband in his office. Not by name, but in her conduct,
she was, until her death, a deaconess, as Phœbe is called. Not many years after
the death of Mrs. Lepard, the sight of the widowed husband began to fail, and he
relinquished business in favour of his second son, in whose family he lived many
years at Rotherhithe, a little below Globe Stairs. This was his residence when I
came to town in 1772. And here it was that I freely conversed with him
respecting the affairs of this church, and received his counsels. He had now
passed the first stage of Christianity, which they call comfort; and the second,
which has been denominated conflict; and was at this time arrived at the third,
the stage of contemplation. In this situation of leisure, as he could not see to
read, when the weather would permit, he spent seven or eight hours a day in his
garden, about a quarter of a mile from his dwelling: he was there sometimes at
five o'clock in the morning, and frequently enjoyed on this spot days of
unspeakable bliss. In this peaceful retreat also, I have met and happily
conversed with him. His vacant hours at home were well employed in the duties of
seriousness and cheerfulness. Religion always appeared in a pleasing garb as
dressed by him. Here the daughter-in-law found the care of bringing up a family
alleviated by his counsels, by his countenance, and his conduct. When children
were childish, he used to say to his daughter, "Let us remember we were children
once—they will make brave men and women by-and-by." His grandchildren
surrounding his feet would listen and learn from him the hymns and little poems
which he had been taught when a child. But while he was thus pleasingly
communicative and naturally disposed to make all around him happy, he did not
think himself too old to learn, and therefore engaged his daughter-in-law and
her children to read to him the word of God, and the writings of the late Dr.
Gill, to whose works he was partial in a very high degree. The younger branches
of the family recollect how fond he was of the epistles of John, which they read
over to him "many and many a time." With a heart so much assimilated to that of
the aged and holy apostle, it is no wonder that these epistles were dear to him.
He breathed love and gratitude.

It is worthy, I think, of peculiar observation, that neither the distance of his
habitation, nor the dimness of his sight, hindered him from being with us in the
house of God. With his staff in one hand, and the other behind his back, he
walked from below Rotherhithe church to London Bridge of a Lord's-day, erect as
in his youth, with a countenance always in his favour; multitudes saying as he
passed, "What a fine old man!" This practice he continued till he was in the
ninetieth year of his age, when it will not seem strange that he felt increasing
weakness, and perceived that the walk to meeting was rather more than he could
take with pleasure. This opened the way to change of residence, nearer this
place of worship, by the tender care of his eldest son, who placed him under the
wing of a respectable aged matron in Blackman Street, in the Borough.

It was about this time, I think, that his children and grandchildren, in looking
at the term of ninety years, naturally concluded that the time drew near, when
the aged saint must die; and believing that the first class of duties we owe
belongs to God, and the second to our parents, they determined to have a family
meeting for the purpose of expressing their most dutiful affection to him before
his death. The day was fixed, and the Grove-house at Camberwell was the place
appointed for the meeting. The day arrived. His children and descendants were
all in health, and they were all present, those who used the distant seas not
excepted—they were thirty-nine in number. I was the only person present, not a
relative, and made the fortieth. The sight I shall never forget. What an
assemblage! I saw the great-grand-children, beauteous vernal buds. The
grandchildren were full blown roses. The children had passed into summer, not
having entirely lost the beauties of spring; but the countenance and conduct,
the cheerfulness and piety of their aged father, on that day, exhibited a man—a
holy man—

"Crowned with perpetual harvest."

Sitting by his side, when the table was covered, I said to him, Sir, it falls on
you to ask a blessing. He rose like a patriarch, at the head of his family, and
in these words, taken as they flowed from his lips, he addressed the Supreme
Majesty:

"Ever-living and ever-loving God! thou hast been pleased to bless thine unworthy
dust with this family:—O Lord, bless them! He would give them all into thine
hands. Bless them in their bodies, and bless them in their souls; and may great
grace be upon them all! We now beg thy blessing upon what is before us, that it
may be refreshing to us, and that we may glorify thee, the Father of all our
mercies, for Jesus' sake." Every voice said, Amen.

Dinner and the services of the table being over, one present waved his hand, at
which the whole company were on their feet, and humbly representing the rest, he
said, "We look at our venerable father and thank him for his care of us in
youth, his advice to us in riper years, and his affectionate concern for us to
this hour. May his last days be his best days!"

Many years antecedent to this, there is sufficient reason to believe that this
honoured man had been advancing in purity and in bliss, nor was his career less
holy and happy afterwards. He classed not with the chilling and disheartening
circle of aged professors, compared by Mr. Toplady to decayed mile stones, which
have lost their inscription, and answer no end in the world but that of
mortifying the traveller, who looks to read how far he has to go to reach his
journey's end, but looks in vain. No man more cheerfully said than Mr. Lepard,
from time to time, "By the grace of God, I am what I am." But we ourselves
subjoin, that the grace of God which was bestowed upon him was not in vain. A
decayed mile stone! No; though almost ninety years of age when he came to reside
in this neighbourhood, he appeared in general as lively in his soul as any young
Christian in the church. Our Lord's-day morning prayer-meetings, at half-past
nine o'clock, will witness this. How constant was his attendance! He was often
present one of the first. At these beneficial services, his very countenance did
good to younger Christians, and to persons more advanced. At one time, as he
entered, I heard him say, "Peace be to you, my brethren, in the name of the
Lord." At another time he breathed this language, "My feet shall stand within
thy gates, O Jerusalem!" He mostly came among us with cheerfulness, and always
with solemnity. How animating has it been to the church and the congregation, to
see the son lead the father, whose eyes were dim by reason of age, through the
aisle to the pew, and to see the venerable man take his seat! How have our
hearts moved and melted while witnessing his devotion in the house of the Lord,
and especially at the Lord's table! But his piety, conspicuous abroad, was also
eminent at home. There he uttered not the language of murmuring and suspicion.
The voice of fretfulness, peevishness, and the other attendant frailties and
crimes of old age, were far from his tents. He was condescending to the young,
affectionate to his children, attentive to his friends, courteous to all, and a
most rigid observer of the truth in all his intercourse with the world and the
church. Though, I think, he was somewhat too backward in the performance of
public prayer, he was a pattern in private prayer. Morning, noon, and night, he
constantly attempted to draw near to God, and when, through age, he could not
retire for the performance of this holy duty, those who were around him withdrew
and left him alone. Of late years, it was pretty much his custom to use his
voice distinctly in this service; and it is well known that he was mighty in
prayer through the power of the Holy Ghost. He finished his day with prayer, and
entered on the next with praise. To all this I must yet add, that during the
last eight or nine years of his life, from ninety years of age and upwards, his
days were happier than they were long, being eminently unclouded and blissful.
The intervals of prayer he continually filled up with praise. Two, three, or
four hymns a day, unless he was ill, which was seldom the case, were cheerfully
sung by him; and sometimes he was singing almost all the day. Three of his
favourite hymns and psalms, which he sung much oftener than the rest, were
these:—the twenty-third psalm by Dr. Watts, beginning with, "The Lord my
shepherd is, I shall be well supplied." And that hymn in which is this
remarkable verse—

"Hail, great Immanuel, all divine: In thee thy Father's glories shine!

Thou brightest, sweetest, fairest one, That eyes have seen, or angels known!"
And this also—

"Come, Holy Spirit, heavenly dove, With all thy quickening powers;" &c.

"What has been hitherto related concerning our deceased friend, is pretty
generally known in most of our little circles, and has been sometimes repeated
in our parlours; it cannot therefore possibly be considered in the light of
posthumous commendation, lavished with a prodigal hand over the ashes of the
dead, to which the public voice would have denied its sanction while he was
living; but all my friends, and every member of the church, will estimate this
report, made in honour of the grace of God, as an eulogy of sober praise to
which our deceased friend and father had a legitimate claim; for his life had
indeed been a living testimony. He has also left a dying testimony, which I
shall now state if you will indulge me with your patience.

You will be glad to hear that his powers of memory were good till the last day
but one of his life. About a fortnight before he died, I called, and saw him
happy. He had just finished singing one of his hymns as I came to the door. A
few days after, as I am informed, he felt a pain in his back for about five
minutes, which it seems was all the pain he endured. Debility came on; his case
was perfectly understood; medical assistance was administered with equal
kindness and skill by a respectable member of his family, who prudently gave an
intimation to the other affectionate relatives that nine or ten days would
terminate the complaint, which was a dissolution of the blood. The eighth day of
the ten arrived; and then Saturday, the ninth of the ten. In the morning of it,
his eldest son and daughter, attending his bed side, witnessed the happiness of
the good man, whose language, now often repeated, was, "Bless the Lord, O my
soul, and forget not all his benefits." "Thou hast dealt bountifully with me."
He then distinctly and at length recounted the Lord's dealings with him in
providence, and his kindness as the God of grace. He afterwards spake with much
energy of the love of God, who passed by fallen angels, and before all worlds
elected a certain number of men to salvation out of every nation, and kindred,
and tongue, and people; "Yea," said he, "and chose them to himself, and for
himself, gave them to his Son to redeem, and by his Holy Spirit makes them meet
for the inheritance of the saints in light," adding, "I hope you are no
strangers to these things, on which your dear minister is so often speaking to
you." He expatiated on the love of Christ, as enduring the cross and despising
the shame, before he sat down at his Father's right hand. After remaining a few
minutes composed and still, he broke out in one of the most sublime and
beautiful prayers. He prayed for himself, that the enemy might be as still as a
stone, while he passed over Jordan; he prayed for his sons; for his daughter,
then by his bedside; for each of his grandchildren, and their children, that
they might be a generation to serve the Lord. In the afternoon he spoke in
adoring strains of the covenant of grace, and expressed his joy in prospect of
the latter-day glory, and of Christ as presenting the church to his Father
without spot, or wrinkle, or any such thing. At intervals he sung Hallelujah;
and indeed his room seemed to be the antechamber of glory. This Saturday evening
I had the pleasure to visit him again. I found him somewhat exhausted by much
exertion in conversing with his children one after another, in the different
parts of the day; but his recollection was perfect, and with detail he continued
to relate, for about half-an-hour, some of the kind providences of God towards
him in early life, which he had several times mentioned to me when he was in
full health, and now, as circumstantially as ever. "I have been talking to my
son William," said he, "who has known my life from the fifteenth year of his age
till now." But I dismiss the whole of his conversation, except one thing. Who
could have borne to hear the love and gratitude of this ancient and apostolic
man, when with his dying lips he thanked his son for all his kindness to him,
saying, "Son, you have been a Joseph to me."

I turn from the subject a moment, and request that I may become an angel of
entreaty to ail the young people in this assembly, especially to those who have
praying and godly parents. I beseech you, in the name of our Lord Jesus Christ,
that as opportunity may offer, you will each of you, with duty, affection, and
gratitude, aspire to be a Joseph to your aged parents.

It was about seven o'clock in the evening, when I proposed the following
questions to him: his answers were pencilled by a person at his bedside, as they
came from his lips:

Q. Are you in pain, sir?

A. I am not, sir, blessed be God. This is a comfort, sir, a very great one.

Q. Do you know, sir, what day it will be to-morrow?

A. Yes, Lord's-day; the Lord crown the day with his blessing!—What, sir, are
there any people then to join you to-morrow, to join the church?

Q. No, sir, not to-morrow; but you joined it once, sir?

A. Yes, and a charming day it was, blessed be God. He has given me a name and a
place in his house, better than that of sons and daughters: and that was a
charming day, sir, when he said to me, "My grace is sufficient for thee, my
strength is made perfect in weakness." And it was so. It was so.

Q. Do any of the truths and promises which comforted you formerly, support you
now, sir?

A. Yes, the first words are good now; he does strengthen me, he does support me.
I cannot wait upon him now as I could then: I cannot do as I would. I wish for
more light, and more life, and more love: though I have lost my sight, I can
look back and see the way by which he has brought me, and I can look forward
too, sir. Oh, that's comfortable!

Q. I am afraid, sir, I tire you?

A. Oh no, sir, I am not tired, if you are not; I am willing to speak, if you are
willing to hear.

Q. If you should, within a few hours, sir, meet Dr. Gill in glory?

A. Ay, and my mother, and grandmother, and multitudes of precious souls besides,
and the precious Jesus.

After giving him a little time I proposed one question more.

Q. Have you, sir, any fear of death?

A. No fear of death; I am not afraid at all; I know the Lord to be my strength,
my portion, and my God. "The Lord is my portion, saith my soul; therefore will I
hope in him." This text he repeated, and then said, He will not forsake me now,
he has given me his word he will not; I have his gospel for it. So far was he
from being exercised with the fear of death, that in the forenoon of this very
day, the last day of his reason, and the last but one of his life, he had been
most pleasantly singing several verses, of which these are some of the lines—

"The grave is a refining pot," &c. And when he came to this part of them, "The
flesh shall lose its dross, And like the sun shall rise," he lifted up his hands
with every expression of joy; and finding that he could not sing all the verses
through as distinctly as he had done before, speaking of the aged servant in the
house, he said, "she can help me out." Here was vigour at ninety-nine years of
age! Here was bliss on the very shores of death. How gracious was God to this
his servant! Was not this departing in peace, having seen God's salvation? My
heart and voice said, "let me die the death of the righteous, and let my last
end be like his." With this desire, assured that God would safely convey him
over the river, I pressed his dying hand to my lips, and he as affectionately
kissed mine in return. "The Lord be with you," said he; I replied, "and with
your spirit!" and so we parted on Saturday evening about nine of the clock. And
this I believe was the last regular conversation that he held with any person,
and a wish being expressed that he might be kept still all the night, nothing
particular transpired after that time.

I called to see him between the morning and afternoon services of the
Lord's-day, and perceived that he was fast going the way of all the earth. His
eldest son, a deacon of this church, spent the afternoon of the day with him
waiting to see his last; and he frequently heard him say,—Hallelujah,
Hallelujah, Hallelujah; and as far as he could interpret, he thought his dying
father was saying or singing in death, "Glory, honour, praise, and power, Be
unto the Lamb for ever, Jesus Christ is our Redeemer!

Hallelujah!" Which was the last word he attempted to articulate; and thus he
sweetly fell asleep in Jesus, just as we were going out of meeting in the
afternoon, Lord's-day, January 20, 1799, in the 99th year of his age, having
been a member of this church about eighty-two years.


========================================================================
  CHAPTER 9: CHAPTER VII: THREE SHORT PASTORATES
========================================================================

Chapter VII. Three Short Pastorates THE next pastor of our Church was Mr., now
Doctor,

JOSEPH ANGUS, a gentleman whose career since he left us to become secretary of
the Baptist Missionary Society, and afterwards the tutor of Stepney Academy, now
Regent's Park College, has rendered his name most honourable among living
Baptists. He is one of the foremost classical scholars, and is a member of the
committee for producing a revised version of the Holy Scriptures. He is the
author of those standard books, "The Bible Handbook," "The Handbook of the
English Tongue," and "Handbook of English Literature" We cannot better describe
his coming to New Park Street than by quoting a part of the paper in the
church-book, which was read by Mr. Gale, one of the deacons, at the ordination
service, held December 27th, 1837.

"With so aged a minister as Dr. Rippon, declining in mental energy and bodily
strength, it was not to be wondered at that, during his latter years, the church
should be reduced in numbers, as well of members as of general hearers—but when
there is added the circumstances of our having been turned out of the place in
which we had worshipped for upwards of seventy years, and that for about three
years we had to seek accommodation from the kindness of other churches,
assembling at different times in Unicorn Yard, in Miles's Lane, and in Dean
Street—such of the friends present as are acquainted with our history, will
readily believe that those who have taken a management in the affairs of the
church have often felt their hearts sinking within them at the fear of its
entire dissolution.

"For several years we laid various plans, but they were frustrated. We had set
our minds on various ministers, but we were not allowed the opportunity of
inviting them. We felt for our section of the church as though that were the
most important; but by our disappointments and by the placing of those ministers
over other sections of the church which required to be provided for, we were
taught that the great Head of the Church watched over the whole flock, and under
this consideration we were encouraged to hope that the time would come when we
also should be cared for, and we were led to believe that his care would be
manifested to us in the most suitable time.

"As the most effectual way of obtaining our wishes a special Prayer Meeting was
appointed to be holden every alternate week. 'Prayer made the darkened cloud
withdraw.' The name of our dear brother, Joseph Angus, was in a short time
mentioned to us as that of a zealous and studious young minister; and what was
of most importance, as of a young man of ardent piety. He was at that time
pursuing his studies at Edinburgh, where he was expected to continue till the
end of April. He was written to with a request that he would supply for us
during the month of May. His reply to this request did not arrive for several
days, but when we received it we were encouraged by the words in which it
commences. They were these: 'My unwillingness to make even the most trifling
movement until some effort had been made to ascertain the Divine will has
prevented my answering your letter earlier.' "The church had sought by
prayer—the answer was given after prayer; and the letter concluded by leading us
to expect him on the second or third Sabbath in May.

"A severe illness arising from a winter session at the University of more than
usual labour, and the subsequent illness and death of a dear sister, compelled
him to postpone his visit, and he did not arrive amongst us until the first of
October. We, however, continued our special Prayer Meetings for Divine
direction, under our peculiar circumstances. Mr. Angus was not known to any of
us; we had, therefore, no personal predilections in his favour. We had sought a
pastor from the great Shepherd of the church, and we trusted to him to supply us
with one.

"On the 1st of October Mr. Angus came among us as a stranger, but he was no
stranger at the close of the next week. We had heard good reports of him, and we
had the gratification of finding all our expectations more than realized. Having
been favoured with his labours on two Sabbath-days and also at our weekly and
special prayer meetings, we hesitated not to request that (after he should have
been at Oxford, where he had promised to supply for a month) he would renew his
visit to us for three months. His discourses to us, however, on the third and
fourth Sabbaths in October, and his visits among the people so convinced us that
our prayers had been heard, and that God had sent us a 'Pastor according to his
own heart, who should feed us with knowledge and understanding,' that we could
no longer content ourselves with our previous invitation, but determined before
he went to Oxford to call a special meeting of the church. It was numerously
attended, and after solemn prayer and serious deliberation, it was resolved
without a dissentient voice, and we believe with an entirely unanimous feeling,
to invite him to become the pastor of this church." The union thus formed was
confirmed by the divine blessing, and cemented by mutual esteem. During Mr.
Angus' pastorate the privilege of communing at the Lord's table was extended to
members of other churches, whether baptized or not, and this was done quietly
and without division, though a considerable minority did not agree with it. The
church remains a community of baptized believers, and its constitution will not
admit any persons into its membership but those immersed upon personal
profession of faith in the Lord Jesus; but it does not attempt to judge the
order and discipline of other churches, and has fellowship in the breaking of
bread with all churches which form parts of the mystical body of Christ: thus it
endeavours to fulfil at the same time the duties of purity and love. In
December, 1839, the Baptist Missionary Society invited Mr. Angus to become its
Home Secretary. The members were deeply grieved, and passed a resolution
expressive of their indignation, mentioning among other reasons why they should
not be robbed of their pastor that "when this meeting contemplates that within
twelve months nearly fifty members have been added through their pastor's
instrumentality, and that from the number of enquirers there is a prospect of
still larger additions, they cannot but appeal to the Christian feelings of
their brethren on the Committee of the Baptist Missionary Society, requesting
them to consider whether they are not inflicting a wound on the church which no
circumstances can justify." Corporations, however, have few bowels of
compassion, and so after various interim arrangements the beloved minister was
removed from his people. A sense of the importance of the Missionary Society,
and the fact that after much deliberation the committee could not discover any
one else about whom they could be at all unanimous, were the motives which led
him to leave the church, to the deep regret of all the members.

After the removal of Dr. Angus the church was happily directed to hear MR. JAMES
SMITH, whose useful ministry in Cheltenham was an abundant guarantee that he was
likely to prove the right man to collect a congregation in New Park Street. He
was pastor for about eight years and a half, from 1841 to 1850, and then
returned to Cheltenham, from which many of his best friends are of opinion that
he ought never to have removed. He was a man of slender education, but of great
natural ability, sound in the faith, intensely earnest, and a ready speaker. He
is the author of a very large number of little books, which are published at a
cheap rate by Milner and Sowerby, of Halifax, and have been the means of
numberless conversions, as well as of the comfort and edification of believers.
Few men have ever been more useful than he. Happily for us he kept a diary of
his own inward experience, and we cannot better illustrate the course of his
ministry than by quoting from it those passages which have a direct reference to
his labours in London.

"1841. Nov. 9th.—Having received an invitation from the church at New Park
Street, London, after much prayer and searching of heart, I have this night
resigned my office as pastor of the Church in Salem. This is a painful crisis in
my history. I feel it deeply, but I trust I am acting in accordance with the
will of God."

"1842. April 10th.—When I left Cheltenham and came to reside in London, I found
the church in a very low state, and the congregation very small. I trust the
Lord brought me here. Many more attend the word, and the people profess to
profit; some are impressed, but the place does not fill as Salem did. O for a
revival! My path has been outwardly prosperous, but inwardly painful. I never
was tried with a small congregation before, but I am now. Lord, how long? When I
look around me I see a beautiful chapel, a dense population, but no spirit of
hearing. When I look forward there appears to be a mist before my eyes, and I
cannot see my way. The people are greatly encouraged, but I often feel
perplexed, I will therefore wait upon my God."

JAMES SMITH.

"1842. Nov. 19th.—My fortieth birthday.... In the church we are at peace, and
the affection of the people appears to increase. I hope that their spirituality
grows also. The good work goes on, though not so rapidly as I could wish. But if
God is with us, if we simply aim to please him, he will bless us, and crown us
with success."

"1843. Feb.—During the past year, sixty-six members were added to the church,
and the congregation increased three-fold. The Lord's people say they are
profited, and they appear to be much attached to my person and ministry. The
prayer-meeting is crowded, and some souls are converted. But I want to see
greater things. I am by no means satisfied."

"1844. Nov. 19.—The church now increases faster than it has done since I have
been its pastor, but not so fast as I wish to see it. I try a variety of means,
and feel determined to leave no stone unturned for its welfare and advantage. I
am surrounded by a great many young people, very hopeful characters. This
encourages me, and I continue to plead with God for many of them by name, and I
preach to them monthly. O to have many of them given unto me as my joy and crown
of rejoicing in the day of the Lord!"

"1846. Nov. 19—We have had many converted to God under the preaching of the
word, and the church now numbers 450. To God alone be all the praise!"

"1847. Nov. 19.—The church increases, the congregation is larger than it has
been since I have been in London, and my ministry is blessed to the conversion
of sinners, especially my monthly sermons to the young. I bless God that I ever
began this practice, and that I have persevered in it until now."

"1848. July.—We have had many removals of late and not so many additions, so
that I begin to feel sad and somewhat unsettled, for I feel as if I could not
live, much less be happy, if souls are not constantly brought to God. I have
spoken to the church on the subject from Psalm lxxiv. 9. 'We see not our signs.'
After noticing God's condescension in granting signs and tokens under the former
dispensation, and the design of them, I endeavoured to set forth the signs we
desire to witness. Signs of life imparted to those who are dead in sin,
liveliness in the saints, and a revival of religion in the church and
congregation. Observing, 'we see not our signs,' for few are added to the
church, few are found deciding for God, few are enquiring the way to Zion, few
are found properly affected with the state of the world and the church. Our
prayer-meetings are not thronged. The spirit of wrestling prayer does not
appear; the Lord's arm is not laid bare. The language of my soul must now be, 'I
will wait for the Lord, who hideth himself from the house of Israel, and I will
look for him.' O that he would soon appear, and put forth his power with the
word!"

"1849. October.—For a considerable time I have felt an oppression on my chest,
and great difficulty in breathing; last week I consulted a doctor upon it. He
advised me to leave London as soon as I could, and get into the country, as my
lungs require a purer air. This puts an entirely new face on my circumstances. I
am seeking wisdom from God: I cannot doubt but he will guide me."

"1850. February.—I have written my resignation of office, and laid it before the
deacons. It is a serious and important step which I have taken. I trust I have
taken it in a proper spirit, and from a right motive. My mind is now calm and
peaceful, the agitation from which I have long been suffering is at an end, and
I feel as if I could now leave the matter with the Lord."

"When my resignation was accepted, the church passed a very kind and
affectionate resolution, regretting that I felt it necessary to take such a
step, but as I had rested it pretty much on the state of my health, they did not
feel that they could refuse to accede to my wishes. I cannot say that I have
laboured in vain here, for many souls have been converted, some backsliders have
been restored, and between 400 and 500 members have been added to the church
during my pastorate of eight years. Many of my poor people deeply feel the step
which I have felt it my duty to take, and I have received very affectionate
letters from several of them. May they soon be favoured with a pastor more
suitable and efficient than I have been."

Mr. Smith built up in Cheltenham the strong working church now meeting in
Cambray Chapel, which was erected by his exertions. When he was lying upon his
dying bed the church at the Tabernacle sent him a heartily affectionate letter,
and gratefully reminded him of all the blessing which the Lord had bestowed upon
many souls by his means. To this we received a delightful answer assuring us
that our words had greatly cheered him. He died in 1861, and an account of an
interview with him is contained in No. 491 of the "Metropolitan Tabernacle
Pulpit." It may interest the reader if we include it in our pages. "I saw this
week the former pastor of this church, Mr. James Smith, of Cheltenham. About a
year ago, he was struck with paralysis, and one half of his body is dead. But
yet I have seldom seen a more cheerful man in the full heyday of strength. I had
been told that he was the subject of very fearful conflicts at times; so after I
had shaken hands with him, I said, 'Friend Smith, I hear you have many doubts
and fears!' 'Who told you that?' said he, 'for I have none.' 'Never have any?
why, I understood you had many conflicts.' 'Yes,' he said, 'I have many
conflicts, but I have no doubts; I have many wars within, but I have no fears.
Who could have told you that? I hope I have not led anyone to think that. It is
a hard battle, but the victory is sure.' Then he said in his own way, 'I am just
like a packet that is all ready to go by train, packed, corded, labelled, paid
for, and on the platform, waiting for the express to come by and take me to
glory. I wish I could hear the whistle now.'" In July, 1851, the church invited
the Rev. William Walters, of Preston, now of Birmingham, to become the Pastor,
but as he understood the deacons to intimate to him that his ministry was not
acceptable, he tendered his resignation, and although requested to remain, he
judged it more advisable to remove to Halifax in June 1853, thus closing a
ministry of two years. These changes sadly diminished the church and marred its
union. The clouds gathered heavily and no sunlight appeared.


========================================================================
  CHAPTER 10: CHAPTER VIII: C.H. SPURGEON
========================================================================

Chapter VIII.

C. H. Spurgeon

IT is not to be expected that we should write the story of our own personal
ministry: this must be left to other pens, if it be thought worth while to write
it at all. We could not turn these pages into an autobiography, nor could we
very well ask any one else to write about us, and therefore we shall simply give
bare facts, and extracts from the remarks of others. On one of the last Sabbaths
of the month of December, 1853, C. H. Spurgeon, being then nineteen years of
age, preached in New Park Street Chapel, in response to an invitation which,
very much to his surprise, called him away from a loving people in Waterbeach,
near Cambridge, to supply a London pulpit. The congregation was a mere handful.
The chapel seemed very large to the preacher, and very gloomy, but he stayed
himself on the Lord, and delivered his message from James i. 17. There was an
improvement even on the first evening, and the place looked more cheerful; the
text was, "They are without fault before the throne of God." In answer to
earnest requests, C. H. Spurgeon agreed to preach in London on the first, third,
and fifth Sundays in January, 1854, but before the last of these Sabbaths he had
received an invitation, dated Jan. 25, inviting him to occupy the pulpit for six
months upon probation. The reply to this invitation will be found entire in Mr.
Pike's "Sketches of Nonconformity in Southwark." The six months' probation was
never fulfilled, for there was no need. The place was filling, the
prayer-meetings were full of power, and conversion was going on. A requisition
for a special meeting, signed by fifty of the male members was sent in to the
deacons on April 12, and according to the church book it was, on April 19,
resolved unanimously, "that we tender our brother, the Rev. C. H. Spurgeon, a
most cordial and affectionate invitation forthwith to become pastor of this
church, and we pray that the result of his services may be owned of God with an
outpouring of the Holy Spirit and a revival of religion in our midst; that it
may be fruitful in the conversion of sinners and in the edification of those
that believe."

C. H. SPURGEON. To this there was but one reply, and it was therefore answered
in the affirmative in a letter dated, 75, Dover Road, April 28, 1854, also
inserted in Mr. Pike's book, which can be had of our publishers. In a very short
time the congregation so multiplied as to make the chapel in the evening, when
the gas was burning, like the black-hole of Calcutta. One evening in 1854 the
preacher exclaimed, "By faith the walls of Jericho fell down, and by faith this
wall at the back shall come down, too." An aged and prudent deacon in somewhat
domineering terms observed to him, at the close of the sermon. "Let us never
hear of that again." "What do you mean?" said the preacher, "you will hear no
more about it when it is done, and therefore the sooner you set about doing it
the better." A meeting was held, and a fund was commenced, and in due course the
vestries and schools were laid into the chapel and a new schoolroom was erected
along the side of the chapel, with windows which could be let down, to allow
those who were seated in the school to hear the preacher. While this was being
done, worship was carried on at Exeter Hall, from Feb. 11, 1855, to May 27 of
the same year. At this time paragraphs began to appear in the papers announcing
that the Strand was blocked up by crowds who gathered to hear a young man in
Exeter Hall. Remarks of no very flattering character appeared in various
journals, and the multitude was thereby increased. Caricatures, such as
"Brimstone and Treacle" adorned the printsellers' windows, the most ridiculous
stories were circulated, and the most cruel falsehoods invented, but all these
things worked together for good. The great Lord blessed the word more and more
to the conversion of the hearers, and Exeter Hall was thronged throughout the
whole time of our sojourn.

BRIMSTONE AND TREACLE. To return to New Park-street, enlarged though it was,
resembled the attempt to put the sea into a teapot. We were more inconvenienced
than ever. To turn many hundreds away was the general if not the universal
necessity, and those who gained admission were but little better off, for the
packing was dense in the extreme, and the heat something terrible even to
remember. Our enemies continued to make our name more and more known by penny
pamphlets and letters in the papers, which all tended to swell the crowd. More
caricatures appeared, and among the rest "Catch-'em-alive-O!"

CATCH-'EM-ALIVE-O! In June 1856 we were again at Exeter Hall, preaching there in
the evening and at the chapel in the morning; but this was felt to be
inconvenient, and therefore in August a fund was commenced to provide for the
erection of a larger house of prayer. Meanwhile the Exeter Hall proprietors
intimated that they were unable to let their hall continuously to one
congregation, and therefore we looked about us for another place. Most
opportunely a large hall, in the Royal Surrey Gardens, was just completed for
the monster concerts of M. Jullien, and, with some trembling at the magnitude of
the enterprise, this hall was secured for Sabbath evenings.

We find the following entry in the Church-book:—"Lord's-day, Oct. 19, 1856. On
the evening of this day, in accordance with the resolution passed at the Church
meeting, Oct. 6th, the church and congregation assembled to hear our pastor, in
the Music Hall of the Royal Surrey Gardens. A very large number of persons
(about 7000) were assembled on that occasion, and the service was commenced in
the usual way, by singing, reading the Scriptures, and prayer. Just, however,
after our Pastor had commenced his prayer, a disturbance was caused (as it is
supposed, by some evil-disposed persons acting in concert), and the whole
congregation were seized with a sudden panic.

SURREY MUSIC HALL This caused a fearful rush to the doors, particularly from the
galleries. Several persons, either in consequence of their heedless haste, or
from the extreme pressure of the crowd behind, were thrown down on the stone
steps of the north-west staircase, and were trampled on by the crowd pressing
upon them. The lamentable result was that seven persons lost their lives, and
twenty-eight were removed to the hospitals seriously bruised and injured. Our
pastor not being aware that any loss of life had occurred, continued in the
pulpit, endeavouring by every means in his power to alleviate the fear of the
people, and was successful to a very considerable extent. In attempting to renew
the service, it was found that the people were too excited to listen to him, and
the service was closed, and the people who remained dispersed quietly. This
lamentable circumstance produced very serious effects on the nervous system of
our pastor. He was entirely prostrated for some days, and compelled to
relinquish his preaching engagements. Through the great mercy of our heavenly
Father, he was, however, restored so as to be able to occupy the pulpit in our
own chapel on Sunday, Oct. 31st, and gradually recovered his wonted health and
vigour. 'The Lord's name be praised!' "The church desire to note this event in
their minutes, and to record their devout thankfulness to God that in this sad
calamity the lives of their beloved pastor, the deacons, and members were all
preserved; and also with the hope that our heavenly Father from this seeming
evil may produce the greatest amount of real lasting good." This was the way in
which this great affliction was viewed by our church; but we had, in addition to
the unutterable pain of the whole catastrophe, to bear the wicked accusations of
the public press. We will give only one specimen; it is taken from a popular
newspaper which has long been most friendly to us, and therefore we will not
mention names. In the days of its ignorance it said—"Mr. Spurgeon is a preacher
who hurls damnation at the heads of his sinful hearers. Some men there are who,
taking their precepts from Holy "Writ, would beckon erring souls to a rightful
path with fair words and gentle admonition; Mr. Spurgeon would take them by the
nose and bully them into religion. Let us set up a barrier to the encroachments
and blasphemies of men like Spurgeon, saying to them, 'Thus far shalt thou come
and no further;' let us devise some powerful means which shall tell to the
thousands who now stand in need of enlightenment—This man, in his own opinion,
is a righteous Christian, but in ours nothing more than a ranting charlatan. We
are neither straightlaced nor Sabbatarian in our sentiments: but we would keep
apart, widely apart, the theatre and the church—above all, would we place in the
hand of every right-thinking man, a whip to scourge from society the authors of
such vile blasphemies as on Sunday night, above the cries of the dead and the
dying, and louder than the wails of misery from the maimed and suffering,
resounded from the mouth of Mr. Spurgeon in the Music Hall of the Surrey
Gardens." A fund was raised to help the poor sufferers, and to avoid all fear of
further panic the preacher resolved to hold the service in the morning, though
that part of the day is least favourable to large congregations. The multitude
came, however, and continued still to come for three good years. All classes
came, both high and low. We have before us a list of the nobility who attended
the Music Hall, but as we never felt any great elation at their attendance, or
cared to have their presence blazoned abroad, we will not insert the names. It
was a far greater joy to us that hundreds came who were led to seek the Lord,
and to find eternal life in him. A famous letter, signed Habitans in Sicco, and
dated from Broad Phylactery, Westminster, appeared at this period in the
"Times," and as it was known to be written by an eminent scholar it produced a
very favourable impression. Part of the letter ran as follows:—

"I want to hear Spurgeon; let us go." Now, I am supposed to be a high churchman,
so I answered, "What! go and hear a Calvinist—a Baptist!—a man who ought to be
ashamed of himself for being so near the Church, and yet not within its pale?"
"Never mind; come and hear him." Well, we went yesterday morning to the Music
Hall, in the Surrey Gardens.....Fancy a congregation consisting of 10,000 souls,
streaming into the Hall, mounting the galleries, humming, buzzing, and
swarming—a mighty hive of bees—eager to secure at first the best places, and, at
last, any place at all. After waiting more than half an hour—for if you wish to
have a seat you must be there at least that space of time in advance—Mr.
Spurgeon ascended his tribune. To the hum, and rush, and trampling of men,
succeeded a low, concentrated thrill and murmur of devotion, which seemed to run
at once, like an electric current, through the breast of every one present; and
by this magnetic chain, the preacher held us fast bound for about two hours. It
is not my purpose to give a summary of his discourse. It is enough to say of his
voice, that its power and volume are sufficient to reach every one in that vast
assembly; of his language, that it is neither high-flown nor homely; of his
style, that it is at times familiar, at times declamatory, but always happy, and
often eloquent; of his doctrine, that neither the Calvinist nor the Baptist
appears in the forefront of the battle which is waged by Mr. Spurgeon with
relentless animosity, and with gospel weapons, against irreligion, cant,
hypocrisy, pride, and those secret bosom sins which so easily beset a man in
daily life; and to sum up all in a word, it is enough to say of the man himself,
that he impresses you with a perfect conviction of his sincerity. But I have not
written so much about my children's want of spiritual food when they listened to
the mumbling of the Archbishop of—, and my own banquet at the Surrey Gardens,
without a desire to draw a practical conclusion from these two stories, and to
point them by a moral. Here is a man not more Calvinistic than many an incumbent
of the Established Church, who "humbles and mumbles," as old Latimer says, over
his liturgy and text—here is a man who says the complete immersion, or something
of the kind, of adults is necessary to baptism. These are his faults of
doctrine; but if I were the examining chaplain of the Archbishop of—, I would
say, "May it please your grace, here is a man able to preach eloquently, able to
fill the largest church in England with his voice, and what is more to the
purpose, with people. And may it please your grace, here are two churches in the
metropolis, St. Paul's and Westminster Abbey. What does your grace think of
inviting Mr. Spurgeon, this heretical Calvinist and Baptist, who is able to draw
10,000 souls after him, just to try his voice, some Sunday morning, in the nave
of either of those churches?" On October 7th, 1857, the day of National
Humiliation for the Indian Mutiny, Mr. Spurgeon preached in the centre transept
of the Crystal Palace to more than 23,000 people, and the sum of £686 was paid
over to the National Fund.

Meanwhile the collection of funds for a new building went on, and in January,
1858, the money in hand was £6100; by January, 1859, it was £9,639, and £5,000
of it was set aside to pay for the ground near the Elephant and Castle. We went
plodding on, the pastor collecting personally, or by his sermons, very much of
the money, travelling far and wide to do so; Scotch friends especially helping;
till in January, 1860, after the first stone had been laid, £16,868 was in hand,
or more than half of the sum required, so that the land had been paid for, and
instalments paid to the builder as required. The first stone of the Metropolitan
Tabernacle was laid with great rejoicings, August 16th, 1859, by Sir Morton
Peto; but as a report of the whole proceedings can be procured of our publishers
we will say but little here. We feel constrained, however, to mention the
singular providence which placed Mr. Spicer and other friends upon the Court of
the Fishmongers' Company, so as to secure the land; next, the fact that the
company was able to sell the freehold; and, next, that the late Mr. William
Joynson, of Mary Cray, deposited the amount to pay for an Act of Parliament to
enable the company to sell in case it had turned out that they had not the legal
power to do so. Singularly happy also was the circumstance that a gentleman in
Bristol, who had never heard the pastor, nevertheless gave no less a sum than
£5,000 towards the building. Eternity alone can reveal all the generous feeling
and self-denying liberality evinced by Christian people in connection with this
enterprise,—to us at any rate so gigantic at the time that apart from divine aid
we could never have carried it through. One of the chief of our mercies was the
fact that our beloved brother, William Higgs, was our builder, and treated us
with unbounded liberality throughout the whole affair. He is now a worthy deacon
of our church. In December, 1859, we left the Surrey Music Hall. We paid the
company a large sum for our morning service, and this was the only amount out of
which a dividend was paid. They proposed to open the gardens for amusement on
the Lord's-day evening, and we threatened to give up our tenancy if they did so.
This prevented the evil for some time, but at length the baser sort prevailed,
and under the notion that Sunday "pleasure" would prove remunerative, they
advertised that the gardens would be opened on the Sabbath: we, therefore, felt
bound in honour to leave the place, and we did so. After a while a fire almost
destroyed the building, and the relics were for years turned into a hospital. We
commenced on December 18th, 1859, our third and longest sojourn at Exeter Hall,
which ended on March 1st, 1861. A few of our remarks upon leaving that place may
fitly be quoted here.

"In the providence of God we, as a church and people, have had to wander often.
This is our third sojourn within these walls. It is now about to close. We have
had at all times and seasons a compulsion for moving: sometimes a compulsion of
conscience, at other times a compulsion of pleasure, as on this occasion. I am
sure that when we first went to the Surrey Music Hall, God went with us. Satan
went too, but he fled before us. That frightful calamity, the impression of
which can never be erased from my mind, turned out in the providence of God to
be one of the most wonderful means of turning public attention to special
services, and I do not doubt that—fearful catastrophe though it was—it has been
the mother of multitudes of blessings. The Christian world noted the example;
and saw its after-success; they followed it; and to this day, in the theatre and
in the cathedral, the word of Christ is preached where it was never preached
before. In each of our movings we have had reason to see the hand of God, and
here particularly; for many residents in the West End have in this place come to
listen to the word, who probably might not have taken a journey beyond the
river. Here God's grace has broken hard hearts; here have souls been renewed,
and wanderers reclaimed. 'Give unto the Lord, O ye mighty, give unto the Lord
glory and strength; give unto the Lord the glory due unto his name.' And now we
journey to the house which God has in so special a manner given to us, and this
day would I pray as Moses did, 'Rise up, Lord, and let thine enemies be
scattered, and let them that hate thee flee before thee.'" In 1859, the church
for the first time appointed Elders to aid the Pastor in the spiritual concerns
of the church. This arrangement has been of vital importance and has met a
manifest necessity. Of honoured men who have filled this office we could mention
many names, but it would extend this history beyond our limits. In Feb. 1860,
the Pastor visited Paris, preaching in the Eglise de l'Oratoire, and in the
American Chapel, to crowded houses. At this time M. Provost Paradol wrote an
enthusiastic critique, which from a Catholic was the more remarkable. We have,
however, no space for it, nor for more than an allusion to sermons preached in
June of this year in Geneva, in the Cathedral from the pulpit of John Calvin,
and in the church of M. D'Aubigné.

Under date January 6th, 1861, there stands in our records the following solemn
declaration, signed by the pastor and leading friends:—"This church needs rather
more than £4,000 to enable it to open the New Tabernacle free of all debt. It
humbly asks this temporal mercy of God, and believes that for Jesus' sake the
prayer will be heard and the boon bestowed. As witness our hands."

Now let the reader mark that, on May 6th of the same year, the pastor and many
friends also signed their names to another testimony, which is worded as
follows: "We, the undersigned members of the church lately worshipping in New
Park Street Chapel, but now assembling in the Metropolitan Tabernacle,
Newington, desire with overflowing hearts to make known and record the
lovingkindness of our faithful God. We asked in faith, but our Lord has exceeded
our desires, for not only was the whole sum given us, but far sooner than we had
looked for it. Truly the Lord is good and worthy to be praised. We are ashamed
of ourselves that we have ever doubted him, and we pray that as a church and as
individuals we may be enabled to trust in the Lord at all times with confidence,
so that in quietness we may possess our souls. To Father, Son, and Holy Ghost we
offer praise and thanksgiving, and we set to our seal that God is true."

After about a month of Opening Services of which a full account can be had of
our publishers, we began regular work at the Tabernacle in May 1861, the whole
building being free of debt, and the accounts showing that £31,332 4s. 10d. had
been received, and the same amount expended. Truly we serve a gracious God. The
Tabernacle is 146 feet long, 81 feet broad, and 62 feet high. There are some
5,500 sittings of all kinds. There is room for 6,000 persons without excessive
crowding; and we have also a lecture-hall holding about 900, schoolroom for 1000
children, six class-rooms, kitchen, lavatory, and retiring rooms below stairs.
We have a ladies' room for working meetings, young men's classroom, and
Secretary's room on the ground floor; three vestries, for pastor, deacons, and
elders on first floor, and three store-rooms on the second floor. The
accommodation is all too little for the work to be carried on, and we are glad
to use the rooms at the almshouses and the college.

During the month of January, 1863, the Pastor preached in most of the large
towns of Holland, and had a lengthened interview with the Queen of the
Netherlands. The sermons are largely circulated in the Dutch language. In the
month of June, 1864, a sermon was preached by C. H. S. in the Metropolitan
Tabernacle which raised a wide-spread controversy, upon the important subject of
Baptismal Regeneration. Rectors, and curates, and deans, and canons, rose in the
fulness of their indignation, and fulminated pamphlets, which were met with
replies of equal warmth. The sermon itself has reached a circulation of 200,000,
and remains as our earnest protest against the unnatural use of language by the
clergy, and as a proof positive that the Book of Common Prayer contains words
which are calculated to teach the most deadly error. The vituperation which
followed upon this discourse, has been cheerfully endured for the truth's sake,
until at this moment some of of our fiercest opponents are our friends, and
hundreds who were led to look into the matter for the first time are now among
our firmest adherents. "When the time comes some curious incidents connected
with this conflict may be narrated, but not now.

Many interesting events have occurred since then, but we have not space to
record them. In May, 1867, while the Tabernacle was repaired, we occupied the
Agricultural Hall for five Sabbaths, and had it crowded every morning with not
less than 20,000 persons, and what is better, the Holy Spirit put life and power
into the word. In Oct. 1867, the Pastor having for several years been laid aside
at intervals by painful illness, and it having been stated by eminent physicians
that this was due to the over-straining of his mental powers, the deacons and
elders, after consulting together, recommended the church to request MR. J. A.
SPURGEON to become co-pastor with his brother, to relieve him of much of the
pastoral work. This happy arrangement was carried out Jan. 9, 1868, and has been
a great comfort to the senior pastor, both in church and college work. Mr. James
Spurgeon is now also the pastor of a large and growing church in Croydon, for
which he has erected a noble chapel, where he is able to exercise his ministry
on the Lord's-day; his help being mainly required at the Tabernacle upon week
days, and in the general oversight of the church. No more efficient or
sympathetic helper could possibly have been found.

Here we may claim space to notice how much the church of late years has been
indebted to some of her departed workers; for instance, Deacon Thomas Cook, who
superintended the work of collecting funds for the New Tabernacle; to Elder
Dransfield, one of the happiest and most useful Christians in the world; and to
Mrs. Bartlett, whose loss we cannot cease to deplore, for she not only led
hundreds of young women to Jesus, but was also a pastor and mother to them.
Among those who are yet living there are some of the best and most gracious of
men and women, but it would be invidious to name some where so many are doing
their best. Yet, even at the risk of this evil, we must mention our. Deacon
William Olney, whose illness is a calamity to us all, and Deacon W. C. Murrell,
who for many years has borne all the buffetings of the crowd at the doors and by
the sacrifice of his own personal comfort has enabled us to worship in peace and
quietness.

JAMES A. SPURGEON. To us the most noteworthy fact has been the increase of our
membership. Of this we subjoin a table.

Close of Year

Membership.

Gross increase.

Clear increase

1854

313

1855

595

282

282

1856

860

279

265

1857

1046

216

186

1858

1183

231

137

1859

1332

217

149

1860

1494

217

162

1861

1875

439

381

1862

2227

463

352

1863

2555

427

328

1864

2937

486

382

1865

3293

497

356

1866

3458

447

165

1867

3682

413

224

1868

3888

452

206

1869

4047

451

159

1870

4165

409

118

1871

4165

312

__

1872

4473

571

308

1873

4503

359

30

1874

4681

509

178

1875

4813

510

132

From this it will be seen how steadily the process of addition to the church has
gone on even in those years in which the clear increase has been small. Had we
lost none we should now number 8,500. Emigrations and removals to other churches
take from us so large a number that it has in some years needed three persons to
be added in the gross to secure a permanent increase of one. Nor does this at
all distress us; it is well that it should be so. If the converts all remained
in our church the Tabernacle would not hold them, and there would certainly be
no room for the unconverted to come and hear; but now we pass them on to other
churches with pleasure, believing that they will be a salt in the earth, and
rejoicing that others are being drawn by the Spirit to fill their places. We can
hardly expect to increase beyond 5,000 as we have not sufficient seat room for
more than that number.

Out of these converts a very large number have become ministers, colporteurs,
and City missionaries, and of late the missionary spirit has also been
developed, so that quite a number of our friends have gone forth among the
heathen, to our great joy and rejoicing. At this date (March, 1876) all is
proceeding with regularity and life under the divine smile. Our Deacons number
nine, and our Elders thirty-one. Mr. J. T. Dunn aids us in visitation and
discipline, and Mr. Charlesworth, the Head Master of the Orphanage, is also a
great assistance to us in conducting Bible Classes and public services. The
Sermons, published weekly, have now reached No. 1,284, and the "Sword and
Trowel" is in the 12th volume; the circulation of both being well sustained.

We have almost completed the 22nd year of our pastorate, and though we long to
see greater things, yet we magnify the name of the Lord as we hear the watchman
cry "All is well."


========================================================================
  CHAPTER 11: CHAPTER IX: "FATHER" OLNEY
========================================================================

Chapter IX.

"Father" Olney

THERE were several worthy men in the deacon's office when we first came to
London; but out of them all, our friend, our counsellor, our right hand, was
Thomas Olney. Never minister had better deacon, never church a better servant.
He died in 1869, and at this moment we miss him still, and so do hundreds of the
Lord's poor, to whom he was an incarnate providence. In his house we first
enjoyed hospitality when we came to New Park Street, he sat in the pulpit with
us at the Surrey Gardens in order to communicate our wishes to those who kept
order, and he so frequently travelled with us that some jocose friend called him
our "dry-nurse." He was our model deacon, and take him for all in all we ne'er
shall look upon his like again.

"We know something about deacons, and all we know is to their honour. Those of
our first village ministry were the excellent of the earth, in whom we took
great delight. Since our sojourn in London we have seen the last of a former
race of deacons; fine, gentlemanly men, rather stiff and unmanageable, not quite
to our mind, but respectable, prudent grandees of Dissent, in semi-clerical
dress, with white cravats. Our present staff of deacons consists of peculiarly
lovable, active, energetic, warm-hearted, generous men; but as we may hope to
live with them for another quarter of a century, we will only say of them that
we love them heartily and find them true yoke-fellows.

Thomas Olney, senior, has left us another Thomas Olney, Treasurer, in the person
of his son, and a William Olney, Deacon, who is greatly beloved by us all, and
is the daily subject of our earnest prayers that he may be restored to health
and spared to us for many years to come. There is also another generation of
Olneys springing up, one of whom has already distinguished himself as a leading
worker among us.

Thomas Olney was born at Tring, Nov. 10th, 1790. His father, Mr. Daniel Olney,
was for many years a deacon of the Baptist church in that town. Thomas was sent
to London, and apprenticed in the City to a wholesale mercer. From his first
entrance into London he attended the ministry of Dr. Rippon, at Carter Lane.
Here the Lord graciously met with him and saved his soul. He was proposed as a
candidate for church fellowship, December, 1809, and remained for sixty years a
member of the church. He was accustomed, even in their earliest years, to take
his children to Carter Lane Chapel, having a little chair fixed on the pew-seat
for the youngest.

THOMAS OLNEY. In 1817, an early Sabbath-morning lecture was commenced in Carter
Lane Chapel. To be at the service by half-past six o'clock, to collect the
necessary funds, and to welcome the various ministers, was Mr. Olney's great
delight. His closest friendships were formed within the circle of the church.
Not only did he say of the church, "Thy God shall be my God," but also, "Thy
people shall be my people." In 1829 Carter Lane Chapel became the property of
the City, and was pulled down; Dr. Rippon became old and feeble; the love of
many waxed cold, and they left the church in its hour of peril. Not so Thomas
Olney: he remained manfully with the church. He was appointed a trustee for the
chapel in New Park Street, opened in 1833. His much-loved pastor, Dr. Rippon,
expired in his presence, it might as properly be said in his arms. It was his
privilege for some months, by his care and kindness, to cheer the last days of
his highlyesteemed friend, towards whose memory he cherished till his last days
a most tender affection.

During all the time of erecting the new chapel in New Park Street, Mr. Olney may
be said to have "favoured the very dust of Zion." From foundation to top-stone
he watched its progress with interest and prayer. Prosperity was given under the
ministry of Mr. James Smith, and it was Mr. Olney's happiness to see all his
four sons baptized and united to the church. In 1838, he was, together with his
friend Mr. Winsor, chosen deacon of the church. He faithfully served in that
office thirty-one years. He was ever remarkable for his early and constant
attendance at the prayer-meeting, and other week-day services. He loved the
habitation of God's house.

God had other mercies in store for him. His beloved Zion was to rise and shine.
By the providence of God, Deacon Olney had his attention directed by his old
friend, the late Mr. G. Gould, of Loughton, to the present Pastor, under whom,
through the divine blessing, the church has grown and multiplied. A new and far
larger building was needed; a meeting in Mr. Olney's house commenced the
undertaking, and the work after much pains and prayer was accomplished. In 1855,
"Father Olney," as he was playfully styled by Pastor and Deacons, was chosen
treasurer of the church, and by the help of his sons fulfilled the office,
together with those of Deacon and Elder, until his death.

He was treasurer fourteen years. "Of his love and devotion to both the pastor
and the church we all are witnesses." His greatest pride, we might almost use
that word, was the work of God at the Tabernacle. He gloried and rejoiced in all
that concerned the church. He loved college, orphanage, and almshouses, and
helped them all to the extent of his ability. His fellow officers in the
deaconship shared his esteem and love. And now that he has changed earthly for
heavenly service and joy, may his memory and example stir us all to copy and
follow him as far as he followed Christ. Our departed friend had a childlike
faith and a manly constancy. To believe in Jesus and to work for him were the
very life of his new and better nature. He was eminently a Baptist, but he was
also a lover of all good men. The poor, and especially the poor of the church,
always found in him sincere sympathy and help. His name will be had in lasting
remembrance.


========================================================================
  CHAPTER 12: CHAPTER X: INTERNAL CONDITION IN 1869
========================================================================

Chapter X. Internal Condition In 1869 THE Sword and the Trowel for February,
1869, contains a paper which conveys a better idea of the condition and work of
our church at that period than anything fresh which we are able to write. In
almost all respects it accurately describes the present (1876), but as that part
which relates to the work of the church is much changed we have omitted it.

DISCIPLINE OF THE CHURCH AT THE METROPOLITAN TABERNACLE BY J. A. SPURGEON The
subject of the paper is the discipline of the church at the Metropolitan
Tabernacle. This particular example has been selected because with it the writer
is more familiar than with any other. It is, moreover, the discipline of one of
our oldest churches, and not the least successful of them, and it has been
thought that there are elements of peculiar interest connected with it which it
would be useful to enumerate.

We are anxious to disclaim, at the outset, any pretensions to perfection in our
methods of action—we have found them work best for ourselves hitherto, but we
are always anxious to find out a more excellent way. Our plans have been the
outgrowth of necessity, not of theory; they were not sketched on paper and then
carried out as an experiment, but the circumstances of the church drove us to
our present methods, and we hope we have seen a line of scriptural precedent
justifying our obedience to providential indications. We should regret
exceedingly if for a moment it were supposed that we would recommend absolute
uniformity in the methods of discipline adopted by churches; but to our minds
thus much is clear, that the congregational churches, both Baptist and
Pædobaptist, have gone as far in the direction of diversity as possible, and
weakness rather than strength has been the result. That no room should be left
for the different peculiarities of pastor and people, but all be bound to one
undeviating standard of action, would be to cramp, and not to benefit; but, on
the other hand, that so few points of agreement should be accepted as a common
basis of action, sustaining a sense of confidence in each other's discipline, is
little short of a calamity. Mutual confidence arising from known adequate,
though it may be at times dissimilar, courses of action, leading up to one
result, must be a source of blessing to any denomination; and at present we
frankly admit, as the result of a somewhat wide observation of the methods of
receiving, and the all but uniform want of method in removing, names from our
church rolls, we have but small faith in ecclesiastical statistics, and what is
worse, a limited confidence in letters of commendation from our churches. That
we may all find room for improvement is undoubted, and that we may at once make
the discovery and act upon it, is the object and prayer of the writer of this
paper.

"We remark at once that at the Tabernacle we have no written code of laws out
the Book of Inspiration, and we unhesitatingly assert that all such printed
rules as some have desired, and others adopted, are only fetters at the best of
times, and snares and traps in periods of dispute and difficulty. We have faith
in sanctified common sense, resulting from an application to the source of all
wisdom by prayer and reading the Scriptures. If churches would only act with the
prudence of assemblies of mercantile men, much evil would be averted, and more
good secured. Acting in things temporal after a truly business principle, and in
things spiritual as God's word and Spirit dictate, no formal system of rules, in
our opinion, will ever be required. Certain recognised courses of procedure,
from which, without cause assigned, no deviation shall be made, are certainly
necessary for mutual cooperation and peace in any church; but for emergencies,
special action should be adopted to suit the exigencies of the case, and no
rules or traditions must forbid the course which wisdom suggests, even though it
should be contrary to all the precedents of the previous history of the church.
A general understanding of leading principles, and an elastic interpretation of
them as cases may require, will be all the rule outside of the Scripture
required in churches where confidence abounds between pastors, officers, and
members; if this be wanting, no rules, human or divine, can make them work
harmoniously together. We must have faith in each other's intentions and
integrity, or we shall loosen the pins of church action, and all will lapse into
confusion and conflict.

I. Church Officers.

Principles of action however clear, and methods of procedure however established
by custom, will be of little avail if they be not sustained by a vigorous
executive. Amongst the officers of the church, foremost stands the Pastor, who,
though its servant, is so to rule, guide, and discipline it as God shall help
and direct by his Holy Spirit. In connection with the church at the Tabernacle,
two such officers are now labouring. It is a trite remark that if two men ride a
horse one must sit behind, and he who is in the front must hold the reins and
drive. Co-pastorships have been sources of discomfort or blessing as this
principle has been understood. Wherever it may have been disregarded, it is not
(by the grace of God) likely to be so in the case in hand. Where one of the two
brothers has been so instrumental in creating the necessity for additional help,
from the very fulness of blessing resulting from his labours; and is, moreover,
so superior in talent, influence, and power, it is a privilege to follow in the
order of nature and birth which God, from the first, had evidently designed. The
discipline of the church thus emanates from a common centre, acting through
recognised division of labour. All meetings and institutions are subject to the
influence, and when required, to the action of the Pastorate. It would be, at
least, unseemly to have a hydra-headed band of Christians. Sunday-school,
college, orphanage, almshouses, psalmody, are all under the supervision of a
common headship, so as to prevent almost inevitable confusion, if not conflict,
as the result of divided action. The leader of the church should surely lead the
church's work. Strife without measure has arisen from rival authorities
disputing about the boundaries of their little empires. The spirit of peace has
kept us from this evil, but a judicious arrangement has been helpful in
producing the result. There are still Diotrephes in the present age—men loving
to have the pre-eminence—but it is the duty of the minister to magnify his
office, and rule even these, which is best done, not by assertions of power or
complaints of want of influence, but by possessing such personal weight of piety
and prudence, zeal, godliness, gentleness, and forbearance as will inevitably
place him in the front in course of time. In the long run, the measure of any
man's power and influence is the measure in which he deserves to possess them;
and no man is entitled to expect any more. It is quite certain that no efforts
to assert official dignity, when sound judgment and weight of character are
wanting, will ever result in anything short of failure and contempt. We have
known some whose claims for deference and respect were in the inverse ratio to
their deserts; and the only outgrowth of their priestlyism was to ruin and break
up every church they attempted to guide and control How much we need the wisdom
of the serpent with the harmlessness of the dove! How gently, as a nurse among
her children, should the pastor behave himself! With what unassuming brotherly
love, and paternal wisdom, should he hold intercourse with his people! True
pastors must be both made and born; and day by day must they be sustained, or
their office will be a shame to themselves and a burden to their flocks. From
this may the Lord keep his servants evermore.

Deacons and Elders.—After the Pastor, and labouring by his side, we need
brethren qualified of God to be helpers of our joy. In this church, two offices
distinct in main points, though often coincident in others, are recognised, and,
as we think, with both Scripture and common sense upon our side. It may and does
often happen that the man of judgment, prudent in counsel, and skilled in money
matters, is not gifted with speech so as to lead devotional exercises in the
church or prayer-meeting, or beside the bed of sickness, or in the house of
mourning. A good man for things temporal, in dealing with worldly matters, may
not be an elder apt to teach and to exhort. On the other hand, a man may have
all the qualifications of an elder, but be lacking in such abilities as are
required for the serving of tables, the disposing of finances, and the securing
of needed funds for the church. Our Deacons, nine in number, are elected by the
church at the suggestion of the Pastor, after consultation with the previously
elected deacons. It is open to any member to nominate whom he pleases at such an
election, but in no case has the recommendation of the Pastor and Deacons been
dissented from, for the brethren nominated were in every way called and
qualified of the Lord. They are chosen for life: this having been the usual
custom in such cases; and there being no strong reason for a change in the rule.
Their duties are to care for the ministry, and help the poor of the church, to
regulate the finances and take charge of the church's property, seeing to the
order and comfort of all worshipping in the place. The work is divided so as to
secure the services of all, and prevent the neglect of anything through
uncertainty as to the person responsible for its performance. One honoured
brother is generally treasurer, and has been so for many years—long may he be
spared to us; another takes all out-door work, repairs, keeping the gates,
appointing door-keepers, etc.; a third attends to the relief of the poor, and a
fourth as a good steward sees to the arrangement and provision of the Lord's
table; thus with a common council we have separate duties. At every remembrance
of these brethren we thank God. Some ministers have found their trials in their
deacons;; it is but right to say that we find in them our greatest comfort, and
we earnestly desire that every church should share in an equal blessing.

Elders.—Our eldership, now sustained by twenty-six brethren, is a source of much
blessing to our church. Without the efficient and self-denying labours of the
Elders we should never be able to supervise our huge church, containing at the
close of the year 1868, 3,860 members, and from which, under the present pastor,
about an equal number have gone to the church triumphant, or to other parts of
the church militant. The Elders are re-elected annually, but usually continue
for life in their office; fresh Elders are proposed by the Pastor to the already
elected Elders, and after some time has been given for thought, the subject of
the propriety of their election is discussed at an Elders' meeting, and if
recommended with general unanimity, the names are then laid before the church by
the Pastor, and, after opportunity given for the expression of opinion, the vote
of the church is taken. We offer no opinion here as to other methods of electing
church officers, but we will add that no other plan commends itself so much to
our judgment; no other plan is so safe for our, church, or so likely to procure
good officers; no other plan is so helpful to the Pastor, who is most concerned
in the choice, having to work with those selected; and no other plan as we can
see will enable him so faithfully to. discharge his office of guide and
shepherd, in one of the most critical periods of the church's history. Timidity
here is a crime, and the affectation of modesty in not wishing to influence the
church is to our mind dereliction of duty. A church possessed of unlimited
liberty of action, needs, for the sake of its junior and less instructed
members, to be directed in its choice of officers—the best men to do it are the
pastor and officers already tried and proved, and the fear of giving offence
seems to us but the fear of man which bringeth a snare. To the Elders is
committed the spiritual oversight of the church, and such of its concerns as are
not assigned to the Deacons nor belong to the preacher. The seeing of enquirers,
the visiting of candidates for church membership, the seeking out of absentees,
the caring for the sick and troubled, the conducting of prayer-meetings,
catechumen and Bible-classes for the young men—these and other needed offices
our brethren the Elders discharge for the church. One Elder is maintained by the
church for the especial purpose of visiting our sick poor, and looking after the
church-roll, that this may be done regularly and efficiently. As a whole we
cheerfully bear our testimony to the beneficial working of the system of
deaconate and eldership as distinct offices. Both works are in a few cases
performed by the same person, but the existence of the two bodies of men is in a
thousand ways a great assistance to good government.

Church Membership.

All persons anxious to join our church are requested to apply personally upon
any Wednesday evening, between six and nine o'clock, to the elders, two or more
of whom attend in rotation every week for the purpose of seeing enquirers. When
satisfied, the case is entered by the elder in one of a set of books provided
for the purpose, and a card is given bearing a corresponding number to the page
of the book in which particulars of the candidate's experience are recorded.
Once a month, or oftener when required, the junior pastor appoints a day to see
the persons thus approved of by the elders. If the pastor is satisfied, he
nominates an elder or church member as visitor, and at the next church meeting
asks the church to send him to enquire as to the moral character and repute of
the candidate. If the visitor be satisfied he requests the candidate to attend
with him at the following or next convenient church meeting, to come before the
church and reply to such questions as may be put from the chair, mainly with a
view to elicit expressions of his trust in the Lord Jesus, and hope of salvation
through his blood, and any such facts of his spiritual history as may convince
the church of the genuineness of the case. We have found this a means of grace
and a rich blessing. None need apprehend that modesty is outraged, or timidity
appalled by the test thus applied. We have never yet found it tend to keep
members out of our midst, while we have known it of service in detecting a
mistake or satisfying a doubt previously entertained. We deny that it keeps away
any worth having. Surely if their Christianity cannot stand before a body of
believers, and speak amongst loving, sympathising hearts, it is as well to ask
if it be the cross-bearing public confessing faith of the Bible? This is no
matter of flesh and blood, but of faith and grace, and we should be sorry to
give place to the weakness and shrinking of the flesh, so as to insult the
omnipotence of grace, by deeming it unable to endure so much as the telling in
the gates of Zion what great things God has done for the soul. Of course, the
system may be, and has been, abused, but we decline to recognise any argument
drawn from the abuse of what we use lawfully. After the statement before the
church, the candidate withdraws, the visitor gives in his report, and the vote
of the church is taken; when the candidate has professed his faith by immersion,
which is administered by the junior pastor, after a week-day service, he is
received by the pastor at the first monthly communion, when the right-hand of
fellowship is given to him in the name of the church, and his name is entered on
the roll of members. A communion card is furnished, divided by perforation into
twelve numbered parts, one of which is to be delivered every month at the
communion, which is held every Lord's-day; the tickets are checked upon the
register, and thus show the attendance of each member at the communion. If a
member is absent more than three months without any known cause, the elder in
whose district he resides is requested to visit him, and send in a report on a
printed form which is given him; or if the residence be distant, a letter is
written, a record of such visit or letter being retained. When a case for
discipline presents itself, it is brought before the elders, who appoint one of
their number to visit and report; if the matter demands action beyond caution
and advice, we lay it before the church, and recommend the course of procedure
to be adopted, whether censure or excommunication. In dealing with such as are
members of other churches, we have been by sad experience compelled to exercise
more caution than at first seemed needful. The plan we adopt is to have the
person seen by an elder, who enters particulars in the transfer book. If there
appears to be any difficulty, an interview is arranged with one of the pastors
who investigates the case on its own merits, as, alas! he has discovered that
membership with some churches is not always a guarantee even of morality. Some
churches retain a name upon their books for years after the person has ceased to
commune; and frequently when he has passed away from all knowledge of, or
connection with the church, it will nevertheless grant a transfer as if all were
satisfactory. "We record this with mingled shame and sorrow. When the individual
has thus given evidence of fitness, so far as we can judge, a dismissal is
applied for in the usual way, and the reply is laid before the church, any
information necessary is added, and the vote of the church taken.

When, in the order of God's providence, any of our number are removed from us,
and are not able to attend, a certificate is given for three, six, or twelve
months, which must then be renewed, and a report of the reason for renewal
given, or the membership will lapse, unless in special cases. We much prefer
commending our brethren to the fellowship of other churches, where they may be
of service, than to have them linger out a merely nominal connection with us. We
have thus sent from us 166 in the course of last year, we hope to the
strengthening of the churches and the spread of the truth. On receipt of
application from any church for the transfer of a member, a letter is read to
the church, with the detailed account from our books, giving a brief but
complete history of the case, when and how received, the attendance of the
person while a member with us, and reasons for seeking removal. The church is
then advised to authorize the usual letter of dismission to be sent. In all our
business the aim is to have everything done openly and above-board, so that no
one may complain of the existence of a clique, or the suppression of the true
state of affairs. We occasionally ask the unquestioning confidence of the church
in its officers in cases delicate and undesirable to be published, but otherwise
we consult the church in everything, and report progress as often as possible in
all matters still pending and unsettled. Nothing, we are persuaded, is so sure
to create suspicion and destroy confidence as attempts at secret diplomacy, or
mere official action. When details of cases under discipline are kept from the
church, the fact is openly stated, and leave asked for the maintenance of such
public reticence; while any member is informed that, if dissatisfied, the pastor
will give him the reasons why the elders have advised the removal of the
offender, and their motive in not giving details of the sin. When it would be
for the injury of good morals, or expose the pastor to a suit-at-law, the
officers ask the confidence of the church, and request it to adopt their verdict
in the case without hearing detailed information; this is cheerfully accorded in
every case, and much evil is thus averted.

All money matters are audited by unofficial brethren selected by the church, and
the accounts read and books produced at the annual church meeting, when all the
members endeavour to be present.

All minutes of church meetings, deacons' and elders' courts, are entered, and
confirmed at the following meeting, Unless notice is previously given, no
business, as a rule, is entertained in the church meeting, except it emanates
from the chair, or is sent up from an elders' session; though this custom is
departed from if any manifest benefit is to be derived from so doing, and no one
challenges the motion as irregular. In conclusion, we feel bound to acknowledge
that our dependence for prosperity and peace is solely upon the God who commands
the dew of his grape to descend upon his church. All our springs are in him; no
under-shepherd's care, not the best built and guarded fold, can ever keep out
the wolf in sheep's clothing, nor the enemy so watchful and relentless, who
goeth about as a roaring lion, seeking whom he may devour. Our help cometh from
the Lord who made heaven and earth. The discipline of the closet and the prayer
meeting, of close fellowship with God in secret, will bring the reward openly.
Nothing in the shape of rules or customs, no, not even the devoted services of
apostles themselves, can compensate for low-toned piety on the part of the
members. Whence come wars and fightings—is it not because many professors are
still carnal, and walk not after the Spirit? Drawing nearer and nearer to the
centre and source of all grace and blessing will inevitably result in our being
"one" to the glory of God the Father. We must raise our standard of individual
and personal piety, and to that extent we shall destroy elements of evil. If
thorns can spring up and choke the good seed, the same law may, if rightly
turned upon the foe, destroy roots of bitterness which, springing up, would
trouble us, by occupying the ground with the "fruits of the Spirit, which are
love, joy, peace, longsuffering, gentleness, goodness, faith, meekness,
temperance—against such there is no law."

"Now unto him that is able to keep you from falling, and to present you
faultless before the presence of his glory with exceeding joy, to the only wise
God our Saviour, be glory and majesty, dominion and power, both now and for
ever. Amen."


========================================================================
  CHAPTER 13: CHAPTER XI: THE ALMSHOUSES
========================================================================

Chapter XI. The Almshouses WHEN we built the Tabernacle we looked upon New Park
Street Chapel as a property which we would endeavour to retain for the Baptist
denomination, and we desired if possible to make it the abode of another church.
For some years preaching was carried on, a brother supported, and considerable
expenses incurred, but it was clear that a self-sustaining interest was not to
be gathered in the neighbourhood. Mr. J. Collins, now of Penge, worked very
hard, and enjoyed much of the divine blessing, but those who were converted
under him had a pardonable tendency to gravitate towards the mother church at
the Tabernacle, and it became evident beyond all question that it was useless
for us to retain so large a building in such a situation and so near our own.
The property consisted of the chapel, schools, and almsrooms, and it was agreed,
and arranged with the Charity Commissioners, that it should be sold, and the
proceeds used for new schools and almsrooms. The inmates of the rooms greatly
rejoiced at the prospect of coming nearer the Tabernacle and dwelling in a place
where fresh air would be obtainable. A site was purchased near the Elephant and
Castle Railway Station,—the buildings can be seen when the train stops at the
station. The first stone was laid by Deacon Thomas Olney, May 6th, 1867, and the
friends were requested to contribute about £1,000, which would be needed over
and above the moneys in hand. This they did very promptly, but when the
buildings were finished it was found that some £750 more would be needed to
cover the extras which had been found necessary during the progress of the
works. The pastor announced this fact one Sabbath morning, and also his
determination that the institution should remain unoccupied till all was paid
for; he also mentioned donations which would be given by himself, Deacons Olney
and Higgs, and a friend, whereupon the congregation by collections that day made
up the rest, so that no debt came upon the new establishment. This cardinal rule
of avoiding all debt has been the means of great strength to us. People do not
pay for things after they have them with half the readiness with which they
subscribe to purchase them. Besides, the scriptural rule is "Owe no man
anything."

There are seventeen almsrooms, two schoolrooms, and a classroom, which are
occupied by 380 children on weekdays, and there is also a house for the
schoolmaster. At the present time a Sabbath school, special children's service,
and an evangelistic meeting, with many other good works are in earnest operation
at the place, including most of the usual machinery connected with places of
worship.

Members of the church, being women above the age of sixty, and needing support,
are eligible to become occupants of the rooms. They are generally chosen
according to their number on the church-book and the urgency of the case. One of
the inmates, Miss Fanny Gay, is in her 87th year, and has been a member of the
church 69 years. She is an eminently devout, prudent, godly woman, and in past
years rendered eminent service by her conversations with young women who needed
instruction or comfort. It is a joy to provide a resting place for her and the
other aged sisters. The original endowments, after the payment of repairs, do
not suffice wholly to provide for six inmates, and there are now seventeen; the
support of the remaining eleven involves a heavy draught upon the communion fund
of our church, which is already fully weighted with poor members. We greatly
need at least £5000 to endow THE ALMHOUSES, AND PLACE THE INSTITUTION UPON A
PROPER FOOTING. Already C. H. Spurgeon, Thomas Olney, and Thomas Greenwood have
contributed £200 each towards the fund, and we earnestly trust that either by
donations or legacies the rest of the £5000 will be forthcoming. This would only
provide five shillings per week for each poor woman, which is little enough. If
more could be raised it would be so much the better for the pensioners. The
Pastors are anxious to see this matter put into proper order; they confess that
the responsibility of having increased the number of rooms and almswomen rests
mainly with them, and, therefore, they feel that their work is not done till at
least five shillings per week shall have been provided for their poor sisters:
if it could be double that amount they would be glad. We wish to leave the
Tabernacle in good working order when our work is done; but the present burden
might prove far too heavy for our successors, indeed, they ought not to be
saddled with it. In future years the church may find itself barely able to
support its own expenses, and we do not think that we are justified in leaving
it the legacy of so heavy a charge. Our present anxiety is to get the ship tight
and trim, and this is one of the matters which is not in a satisfactory
condition. Brethren, let us set it straight. Our aged sisters are worthy of all
that we can do for them, and their grateful faces often make our heart glad. We
should like to see more almsrooms, and we hope someone will build and endow a
row for aged men. We have had a hint that this project is taking shape in the
mind of a generous friend: we hope he will carry it out in his own lifetime,
rather than wait to have it done by a legacy.

Over the door of the girls' school is the following inscription:—"These
Buildings are connected with the ancient church now worshipping in the
metropolitan tabernacle. Six of the almshouses, together with a schoolroom, were
built and ENDOWED UNDER THE PASTORATE OF Dr. John Rippon, AT New Park Street,
Southwark. The present structures were completes March, 1868. C. H. and J. A.
Spurgeon, Pastors." In our engraving the schoolrooms are on the right, and the
master's house is on the left; the almsrooms are in the houses between. The day
schools are self-supporting, but there are no funds to pay the expenses of the
other operations here carried on. The pastor generally has to pay for the gas,
firing, &c. from his own pocket, as the endowments are so scanty.

METROPOLITAN TABERNACLE ALMSHOUSES. The investments now belonging to the
almshouse trustees are, £2950 reduced Consols, standing in different names; £400
Great Western Guaranteed 5 per cent. Stock, presented by Mr. T. Olney and Mr. C.
H. Spurgeon; and £200 Buenos Ayres Stock given by Mr. Greenwood: they receive
also £20 per annum as the rent of a small piece of ground and a hoarding for
advertisements. Part of the principal endowment was left for repairs. We hope
that in later editions of this history we shall be able to cancel this page, and
announce that the almshouses are amply provided for.


========================================================================
  CHAPTER 14: CHAPTER XII: THE PASTOR'S COLLEGE
========================================================================

Chapter XII. The Pastors' College THE College was the first important
institution commenced by the Pastor, and it still remains his firstborn and best
beloved. To train ministers of the gospel is a most excellent work, and when the
Holy Spirit blesses the effort the result is of the utmost importance both to
the church and to the world. In the year 1870 we printed an account of the
College, which we present to the reader as the best history we can furnish up to
that date.

"The Pastors' College (commenced in 1856) has now entered on its fourteenth
year, and during this long period has unceasingly been remembered of the God of
heaven, to whom all engaged in it offer reverent thanksgiving. When it was
commenced I had not even a remote idea of whereunto it would grow. There were
springing up around me, as my own spiritual children, many earnest young men who
felt an irresistible impulse to preach the gospel, and yet with half an eye it
could be seen that their want of education would be a sad hindrance to them. It
was not in my heart to bid them cease their preaching, and, had I done so, they
would, in all probability, have ignored my recommendation. As it seemed that
preach they would, though their attainments were very slender, no other course
was open but to give them an opportunity to educate themselves for the work.

"The Holy Spirit very evidently had set his seal upon the work of one of them
(Mr. T. W. Medhurst, now of Landport) by conversions wrought under his open-air
addresses: it seemed therefore to be a plain matter of duty to instruct this
youthful Apollos still further, that he might be fitted for wider usefulness. No
college at that time appeared to me to be suitable for the class of men that the
providence and grace of God drew around me. They were mostly poor, and most of
the colleges involved necessarily a considerable outlay to the student; for even
where the education was free, books, clothes, and other incidental expenses
required a considerable sum per annum. Moreover, it must be frankly admitted
that my views of the gospel and of the mode of training preachers were and are
somewhat peculiar. I may have been uncharitable in my judgment, but I thought
the Calvinism of the theology usually taught to be very doubtful, and the
fervour of the generality of the students to be far behind their literary
attainments. It seemed to me that preachers of the grand old truths of the
gospel, ministers suitable for the masses, were more likely to be found in an
institution where preaching and divinity would be the main objects, and not
degrees and other insignia of human learning. I felt that without interfering
with the laudable objects of other colleges, I could do good in my own way.
These and other considerations led me to take a few tried young men, and to put
them under some able minister that he might train them in the Scriptures, and in
other knowledge helpful to the understanding and proclamation of the truth. This
step appeared plain, but how the work was to be conducted and supported was the
question—a question, be it added, solved almost before it occurred.

"Two friends, Mr. Winsor and Mr. W. Olney, both deacons of the church, promised
aid, which, with what I could give myself, enabled me to take one student, and I
set about to find a tutor. In Mr. George Rogers, then the pastor of the
Independent Church, Albany Road, Camberwell, God sent us the very best man. He
had been preparing for such work, and was anxiously waiting for it. This
gentleman, who has remained during all this period our principal tutor, is a man
of Puritanic stamp, deeply learned, orthodox in doctrine, judicious, witty,
devout, earnest, liberal in spirit, and withal juvenile in heart to an extent
most remarkable in one of his years. My connection with him has been one of
uninterrupted comfort and delight. The most sincere affection exists between us,
we are of one mind and of one heart, and what is equally important, he has in
every case secured not merely the respect but the filial love of every student.
Into this beloved minister's house the first students were introduced, and for a
considerable period they were domiciled as members of his family.

GEORGE ROGERS.

"Encouraged by the readiness with which the young men found spheres of labour,
and by their singular success in soul-winning, I enlarged the number, but the
whole means of sustaining them came from my own purse. The large sale of my
sermons in America, together with my dear wife's economy, enabled me to spend
from £600 to £800 in a year in my own favourite work; but on a sudden, owing to
my denunciations of the then existing slavery in the States, my entire resources
from that "brook Cherith" were dried up. I paid as large sums as I could from my
own income, and resolved to spend all I had, and then take the cessation of my
means as a voice from the Lord to stay the effort, as I am firmly persuaded that
we ought under no pretence to go into debt. On one occasion I proposed the sale
of my horse and carriage, although these were almost absolute necessaries to me
on account of my continual journeys in preaching the Word. This my friend Mr.
Rogers would not hear of, and actually offered to be the loser rather than this
should be done. Then it was that I told my difficulties to my people, and the
Weekly Offering commenced, but the incomings from that source were so meagre as
to be hardly worth calculating upon. I was brought to the last pound, when a
letter came from a banker in the City, informing me that a lady, whose name I
have never been able to discover, had deposited a sum of £200, to be used for
the education of young men for the ministry. How did my heart leap for joy! I
threw myself then and henceforth upon the bounteous care of the Lord, whom I
desired with my whole heart to glorify by this effort. Some weeks after, another
£100 came in from the same hank, as I was informed, from another hand. Soon
after, Mr. Phillips, a beloved deacon of the church at the Tabernacle, began to
provide an annual supper for the friends of the College, at which considerable
sums have from year to year been given. A dinner was also given by my liberal
publishers, Messrs. Passmore and Alabaster, to celebrate the publishing of my
five hundredth weekly sermon, at which £500 were raised and presented to the
funds. The College grew every month, and the number of students rapidly advanced
from one to forty. Friends known and unknown, from far and near, were moved to
give little or much to my work, and so the funds increased as the need enlarged.
Then another earnest deacon of the church, Mr. Murrell, espoused as his special
work the weekly offering, and by the unanimous voice of the church under my care
the College was adopted as its own child. Since that hour the weekly offering
has been a steady source of income, till in the year 1869 the amount reached
exactly £1869.

"There have been during this period times of great trial of my faith; but after
a season of straitness, never amounting to absolute want, the Lord has always
interposed and sent me large sums (on one occasion £1000) from unknown donors.
When the Orphanage was thrust upon me, it did appear likely that this second
work would drain the resources of the first, and it is very apparent that it
does attract to itself some of the visible sources of supply, but my faith is
firm that the Lord can as readily keep both works in action as one. My own
present inability to do so much, by way of preaching abroad, occasions naturally
the failure of another great source of income; and as my increasing labours at
home will in all probability diminish that stream in perpetuity, there is
another trial of faith. Yet, if the Lord wills the work to be continued, he will
send his servant a due portion of the gold and silver, which are all his own;
and therefore as I wait upon him in prayer, the all-sufficient Provider will
supply all my needs. About £5,000 is annually required for the College, and the
same sum is needed for the Orphanage, but God will move his people to
liberality, and we shall see greater things than these.

"While speaking of pecuniary matters, it may be well to add, that as many of the
young men trained in the college have raised new congregations, and gathered
fresh churches, another need has arisen—namely, money for building chapels. It
is ever so in Christ's work, one link draws on another, one effort makes another
needed. For chapel-building, the College funds could do but little, though they
have freely been used to support men while they are collecting congregations;
but the Lord found for me one of his stewards, who on the condition that his
name remains unknown, has hitherto, as the Lord has prospered him, supplied very
princely amounts for the erection of places of worship, of which more than forty
have been built, or so greatly renovated and enlarged, as to be virtually new
structures. Truly may it be said,

'What hath God wrought!' "Pecuniary needs, however, have made up but a small
part of our cares. Many have been my personal exercises in selecting the men.
Candidates have always been plentiful, and the choice has been wide, but it is a
serious responsibility to reject any, and yet more to accept them for training.
When mistakes have been made, a second burden has been laid upon me in the
dismissal of those who appeared to be unfit. Even with the most careful
management, and all the assistance of tutors and friends, no human foresight can
secure that in every case a man shall be what we believed and hoped. A brother
may be exceedingly useful as an occasional preacher, he may distinguish himself
as a diligent student, he may succeed at first in the ministry, and yet, when
trials of temper and character occur in the pastorate, he may be found wanting.
We have had comparatively few causes for regret of this sort, but there have
been some such, and these pierce us with many sorrows. I devoutly bless God that
he has sent to the College some of the holiest, soundest, and most self-denying
preachers I know, and I pray that he may continue to do so; but it would be more
than a miracle if all should excel. While thus speaking of trials connected with
the men themselves, it is due to our gracious God to bear testimony that these
have been comparatively light, and are not worthy to be compared with the great
joy which we experience in seeing no less than two hundred and seven brethren
still serving the Lord according to their measure of gift, and all it is
believed earnestly contending for the faith once delivered unto the saints; nor
is the joy less in remembering that eleven have sweetly fallen asleep after
having fought a good fight. At this hour some of our most flourishing Baptist
churches are presided over by pastors trained in our College, and as years shall
add ripeness of experience and stability of character, others will be found to
stand in the front rank of the Lord's host.

"The young brethren are boarded generally in twos and threes, in the houses of
our friends around the Tabernacle, for which the College pays a moderate weekly
amount. The plan of separate lodging we believe to be far preferable to having
all under one roof; for, by the latter mode, men are isolated from general
family habits, and are too apt to fall into superabundant levity. The
circumstances of the families who entertain our young friends are generally such
that they are not elevated above the social position which in all probability
they will have to occupy in future years, but are kept in connection with the
struggles and conditions of every-day life.

"Devotional habits are cultivated to the utmost, and the students are urged to
do as much evangelistic work as they can. The severe pressure put upon them to
make the short term as useful as possible, leaves small leisure for such
efforts, but this is in most instances faithfully economised. Although our usual
period is two years, whenever it is thought right the term of study is
lengthened to three or four years; indeed, there is no fixed rule, all
arrangements being ordered by the circumstances and attainments of each
individual.

"As before hinted, our numbers have greatly grown, and now range from eighty to
one hundred. Very promising men, who are suddenly thrown in our way, are
received at any time, and others who are selected from the main body of
applicants come in at the commencement of terms. The church at the Tabernacle
continues to furnish a large quota of men, and as these have usually been
educated for two or more years in our Evening Classes, they are more advanced
and better able to profit by our two years of study. We have no difficulty in
finding spheres for men who are ready and fitted for them. There is no reason to
believe that the supply of trained ministers is in advance of the demand. Even
on the lowest ground of consideration, there is yet very much land to be
possessed; and when men break up fresh soil, as ours are encouraged to do, the
field is the world, and the prayer for more labourers is daily more urgent. If
the Lord would but send us funds commensurate, there are hundreds of
neighbourhoods needing the pure gospel, which we could by his grace change from
deserts into gardens. How far this is a call upon the reader let him judge as in
the sight of God. Shall there be the gifts and graces of the Spirit given to the
church, and shall there not also be sufficient bestowed of the earthly treasure?
How much owest thou unto my Lord?

"The College was for some little time aided by the zealous services of Mr. W.
Cubitt, of Thrapstone, who died among us, enjoying our highest esteem. Mr.
Gracey, the classical tutor, a most able brother, is one of ourselves, and was
in former years a student, though from possessing a solid education, he needed
little instruction from us except in theology. In him we have one of the most
efficient tutors living, a man fitted for any post requiring thorough
scholarship, and aptness in communicating knowledge. Mr. Fergusson, in the
English elementary classes, does the first work upon the rough stones of the
quarry, and we have heard from the men whom he has taught in the evening classes
speeches and addresses which would have adorned any assembly, proving to
demonstration his ability to cope with the difficulties of uncultured and
ignorant minds. Mr. Johnson, who zealously aids in the evening, is also a
brother precisely suited to the post which he occupies. These evening classes
afford an opportunity to Christian men engaged during the day to obtain an
education for nothing during their leisure time, and very many avail themselves
of the privilege. Nor must I forget to mention Mr. Selway, who takes the
department of physical science, and by his interesting experiments and lucid
descriptions, gives to his listeners an introduction to those departments of
knowledge which most abound with illustrations. Last, but far from least, I
adore the goodness of God which sent me so dear and efficient a fellow-helper as
my brother in the flesh and in the Lord, J. A. Spurgeon. His work has greatly
relieved me of anxiety, and his superior educational qualifications have tended
to raise the tone of the instruction given.

"As to the quality of the preachers whom we have been enabled to send forth, we
need no more impartial witness than the good Earl of Shaftesbury, who was kind
enough to express himself publicly in Finsbury Chapel, April 4, 1870, in the
following generous terms:—" 'It was an utter fallacy to suppose that the people
of England would ever be brought to a sense of order and discipline by the
repetition of miserable services, by bits of wax candle, by rags of Popery, and
by gymnastics in the chancel: nothing was adapted to meet the wants of the
people but the Gospel message brought home to their hearts, and he knew of none
who had done better service in this evangelistic work than the pupils trained in
Mr. Spurgeon's College. They had a singular faculty for addressing the
population, and going to the very heart of the people.'

"Those who measure effort by result, will be gratified to learn that during the
last five years our statistics show that the churches under the care of our
young pastors have received a clear increase of ten thousand members. How much
of divine power and grace this fact reveals eternity alone can disclose. Had we
reckoned in earlier years we should have seen equal proportionate success; and
it is no small matter for congratulation that the stricter examination of
results which we have carried out of late manifests such a satisfactory total.

THE PASTORS' COLLEGE.

"Each year the brethren educated at the Pastors' College are invited to meet in
conference at the Tabernacle, and they are generously entertained by our
friends. The week is spent in holy fellowship, prayer, and intercourse. By this
means men in remote villages, labouring under discouraging circumstances, and
ready to sink from loneliness of spirit, are encouraged and strengthened:
indeed, all the men confess that a stimulus is thus given which no other means
could confer. The Conference of 1870 was regarded by all as a visitation of the
Holy Spirit, and the brethren returned to their labour full of zeal and hope.

"All things considered, gratitude and hope are supreme in connection with the
Pastors' College, and with praise to God and thanks to a thousand friends, the
president and his helpers gird up the loins of their minds for yet more abundant
labours in the future. To every land we hope yet to send forth the gospel in its
fulness and purity. We pray the Lord to raise up missionaries among our students
and make every one a winner of souls. Brethren, remember this work in your
prayers, and in your allotment of the Lord's portion of your substance."

Since the above article was written the College has removed from the dark,
subterranean rooms under the Tabernacle, into the most convenient, suitable, and
commodious new buildings, which have been erected and furnished at the cost of
about £15,000, all of which is paid. Here we have a fine hall, excellent
class-rooms, a handsome library, and in fact all that a College can require. The
way in which the money was raised was another instance of divine goodness.
£3,000 was given as a memorial to a dear and lamented husband. £2,000 was a
legacy to the College from a reader of the sermons. The ministers who had been
formerly students came to our help in a princely fashion. Large amounts were
made up by the unanimous offerings of Tabernacle friends, on days when the
Pastor invited the members and adherents to be his guests at the College. In
answer to prayer, the gold and the silver have been ready when needed. How our
heart exults and blesses the name of the Lord. At the present moment (1876) the
Evening Classes are in a high condition of prosperity, there being about 200 men
in regular attendance, and a considerable number among them of hopeful ability.
Out of this class City-missionaries, lay preachers, writers for the press, and
colporteurs, are continually coming. It is an eminently useful part of the
College work. These classes have a Loan Library; and contributions of really
good, useful books will be gratefully acknowledged.

There are now 330 men proclaiming the gospel in connection with the Baptist
denomination who have been trained in the College, of whom two are in India, one
in China, two in Spain, one in Rio Janeiro, one in St. Helena, one in Turk's
Island, one in South Africa, six in Australia, twenty-three in the United
States, and ten in the Canadian Dominion. We are daily expecting more
missionaries to be raised up among us; one brother is studying with the
Edinburgh Medical Mission, and others who are still in the College have
dedicated themselves to Mission work. Our statistics, which are far from being
complete, show that these brethren baptised 20,676 persons in ten years
(1865-1874), that the gross increase to their churches was 30,677, and the net
increase 19,498. Laus Deo.

One hundred and twenty pounds will be needed every week to carry on this work.
C. H. Spurgeon, Nightingale Lane, Clapham, Surrey, is the Treasurer.


========================================================================
  CHAPTER 15: CHAPTER XIII: THE STOCKWELL ORPHANAGE
========================================================================

Chapter XIII.

The Stockwell Orphanage

IT would never have occurred to us to commence an Orphanage, but it was a part
of the design of Providence that such an institution should form part of our
programme, and, therefore, so it is. In the October number of the "Sword and
Trowel" for 1866, there occurs the first allusion to an Orphanage—the fact being
that Mrs. Hillyard, a devoted sister in the Lord, had put aside £20,000 for this
purpose, and invited us to take charge of it. This beloved friend was quite
unknown to us till we received a letter intimating her purpose. Our deacons at
once agreed to become our co-trustees, and we had a trust deed and scheme
prepared. In January, 1867, two-and-a-half acres of ground in Stockwell,
abutting upon the Clapham Road, were purchased, and we should have proceeded to
build, but a monetary panic occurred, and we were unable to realize the
securities which had been handed over to us, which were mainly railway
debentures. We could not even pay for the ground without raising a loan on the
securities, and this we felt would be a very bad omen at the commencement of the
undertaking. The esteemed sister who had so freely given of her substance had
invested it very prudently, and it was impossible to foresee the peculiar state
of the money market which locked up all our funds; but it was wisely ordered,
for the circumstance has been fraught with great results to the Orphanage, since
it has compelled us to retain a larger endowment fund than we might otherwise
have possessed, if, indeed, we had thought of having any at all. The scheme of
the Orphanage proposed to do away with all voting and canvassing, with the
wasteful expenditure necessitated thereby, and also to form the orphans into
large families instead of massing them together upon the workhouse system. This
last idea was convenient for the raising of money, for it enabled us to propose
that individual donors should each give the amount to build a house, and at the
same time we appealed to the Christian public for the means to pay for the land,
and the buildings which would be needed for the common use of all the orphans,
such as dining hall, schoolrooms, &c. We carried this matter before God in
prayer and looked up, and we beg the reader to follow the entries in the "Sword
and Trowel," and mark the goodness of God.

TESTIMONIAL HOUSES

June, 1867.—The Lord is beginning to appear for us in the matter of the
Orphanage; but, as yet. he has not opened the windows of heaven as we desire and
expect. We wait in prayer and faith. We need no less than £10,000 to erect the
buildings, and it will come; for the Lord will answer the prayer of faith. One
esteemed friend, Mr. George Moore, of Bow Churchyard, has, with spontaneous
generosity, sent £250. Three friends have offered £50 each, in the hope that
seventeen others will give the same.

July, 1867.—We have been waiting upon the Lord in faith and prayer concerning
our Orphanage; but he is pleased at present to try us. As we have no object in
view but the glory of God, by the instruction of fatherless boys in the ways of
the Lord, having a special view to their souls' salvation, we had hoped that
many of the Lord's people would at once have seen the usefulness and practical
character of the enterprise, and have sent us substantial aid immediately. The
Lord's way, however, is the best, and we rejoice in it, let it be what it may:
if the work is to be one of time and long effort, so let it be, if thereby God's
name is magnified.

We have engaged a sister to receive the first four orphans into her own hired
house until the Orphanages are ready. One beloved friend, the original donor,
has given her plate to be sold for this object, and in so doing has set an
example to all believers who have surplus silver, which ought to be put to
better use than by lying wrapped up in a box.

August, 1867.—Let the facts, which with deep gratitude we record this month,
strengthen the faith of believers. In answer to many fervent prayers, the Lord
has moved his people to send in during the last month, in different amounts,
towards the general funds of the Orphanage, the sum of £1,075, for which we give
thanks unto the name of the Lord. More especially do we see the gracious hand of
God in the following incidents. A lady who has often aided us in the work of the
College, having been spared to see the twenty-fifth anniversary of her
marriage-day, her beloved husband presented her with £500 as a token of his
ever-growing love to her. Our sister has called upon us, and dedicated the £500
to the building of one of the houses, to be called The Silver Wedding House. The
Lord had, however, another substantial gift in store, to encourage us in our
work; for a day or two ago a brother beloved in the Lord called upon us on
certain business, and when he had retired, he left in a sealed envelope, the sum
of £600, which is to be expended in erecting another house. This donation was as
little expected as the first, except that our faith expects that all our needs
will be supplied in the Lord's own way. The next day, when preaching in the open
air, an unknown sister put an envelope into my hand, enclosing £20 for the
College, and another £20 for the Orphanage. "What hath God wrought!"

Later on, Mr. William Higgs, of the Crown Works, South Lambeth, and his workmen,
promised to build a house, and Mr. Thomas Olney and sons also agreed to erect
another in memory of Mrs. Unity Olney, deceased. So things moved on as the Lord
would have them do. The magazine for September, 1867, records the great doings
at the laying of the first stones of four houses: the Silver-wedding House, by
C. H. S.; the Merchant's House, by Mrs. Hillyard; Workman's House, by Mr.
William Higgs; and Unity House, by Mr. Thomas Olney, senior. At the close of the
day £2,200 had been brought in: so that the land had been purchased and four
houses were provided for without touching Mrs. Hillyard's gift. Thus far was the
faithfulness of God in answering prayer tried and proved. After the meeting a
storm came on and carried away the wooden hall in which the meeting had been
held, but the mercy was that this had not happened when we were all assembled in
it. The damage was done when no one was injured, and, through the sympathy which
it evoked, it was a gain to the funds.

Jan. 1868.—About three weeks ago, the noble sum of £1,000 was brought us by an
unknown gentleman, towards the erection of two other houses.

March, 1868.—Just at the last moment, as we were going to press, we received
£2,600 from A. B., an unknown friend. We call upon all our friends to magnify
the Lord for this amazing instance of his care. How base a thing is unbelief,
and how largely does the Lord honour his servants' faith! The note which
attended this munificent gift, proves it to be from the same donor who gave
£1,000 a few weeks ago. We have feared that the Orphanage might impoverish the
College; see, dear readers, how graciously the Lord rebukes this unbelieving
fear!

"My dear Sir,—You will remember my intention to send a donation to your College,
I have this day dropped into your letter-box an envelope containing two bank
notes (£2,000), one of which is for the College and the remaining £1,000 to help
complete the Orphanage. The latter led me to contribute to the former. I am a
stranger to you but not to your sermons (printed). May the Lord give you health
and strength many years to preach his word, and carry on his work. A. B."

April, 1868.—We are proceeding at the Stockwell Orphanage with the schoolroom,
dining-hall, master's house, four dwelling houses, and the shell of three other
houses, which for the present will be used as a hall, in lieu of the erection
which was blown down. For all this we look up for means, and means will come.

June 1st, 1868.—This day the Baptist churches presented £1,200 as a testimonial
to C. H. Spurgeon. To Messrs. Wigner & Goodall we cannot fully express our sense
of obligation, as secretary and treasurer of this fund, which enabled us to
build the two houses shown in the engraving, neither can we tell forth the joy
which the brotherly love of the churches created in our heart. The amount was
afterward made up to £1,765. Upon the splendidly illuminated memorial presented
to us were the following kind sentences:—"To the Rev. C. H. Spurgeon.

"Dear Friend and Brother

"We have much pleasure in presenting to you herewith a purse containing £1,200,
the free-will offerings of a considerable number of individuals and churches of
our denomination in the United Kingdom.

"We have a two-fold object in this presentation. First, as a small token of the
high esteem in which we hold you; secondly, to aid you in your noble effort to
find a home for orphan boys. We have watched your past career with praise and
prayer; praise to our covenant-keeping God who has so richly endowed you with
gifts for his service, inspired you with zeal in his cause, and blest you with
Pentecostal success; prayer, that he would keep you blameless to the end, give
you increasing love to and ever-growing success in his kingdom, and, finally,
the crown of eternal life. We honour you for your work's sake, nor less for your
generous love to all your brethren in the ministry, and to the churches over
which they preside. To the blessed God, Father, Son, and Holy Spirit be all the
glory.

"We feel a deep interest in the Orphanage scheme which you have been privileged
to commence, and pray that you may have all needful grace to carry it on. We
desire that the two houses to be built with the money now cheerfully given, may
prove an abundant blessing to many sons cf good and devoted ministers of Jesus
gone to their rest; in them may their children find a precious home, be trained,
blest, sanctified, and made blessings—a joy to you and an honour to our Lord.

"We rejoice to be able to say that all the responses to our circular have been
most affectionate and hearty, proving the deep interest which the churches feel
to the object, how you live in their hearts and are remembered in their prayers.

"Accept, then, dear brother, this testimonial on behalf of all the subscribers,
with the assurance of our high esteem, our fervent love, our earnest prayers.

"Grace, mercy and peace be multiplied unto you, through Jesus Christ our Lord.

"We are, dear brother, affectionately yours in Jesus, "Alex. B. Goodall,
Treasurer.

"1st June, 1868.

"John Thomas Wigner, Hon. Sec." On the 19th of June, 1868, on our birthday, we
received the tenderest tokens of the love of our dear flock. Mr. Thomas Olney,
junior, and our huge Sabbath-school, gathered around the first stone of the
house which they are to build, and the songs and shouts made us all cheerfully
remember our youth. It is no small thing for our esteemed superintendent to
undertake to supply a house, but with a little help it will be done. As a token
of love from past and present students, they had also resolved to build a house.
The Lord bless them for it. Our beloved wife, so long an invalid, and even then
far from well, was most lovingly requested by the ministers and students of the
College to lay the first stone of the College House. She was graciously upheld,
although the surpassing kindness displayed was enough to overcome a far stronger
frame. After the stone-laying was over, twenty-six sweet little girls in white
advanced, one by one, and presented Mrs. Spurgeon with purses, which their
parents had subscribed as a token of their affectionate rejoicing at her
restoration to our midst. It was a most beautiful and unexpected spectacle—one
which none will ever forget. By the end of 1869 all the buildings were finished,
at a cost of £10,200, and were entirely free of debt. Since then an Infirmary,
Bath, and Laundry have been added, and two of the houses have been elevated
another story, and the money has been found for all, by the gracious hand of the
Lord. With 240 children we now need £5,000 per annum; we have constantly
received it, and we always shall. The endowments of the institution are now
valued at £30,000, and will, we hope, increase till all the expenses will be
supplied, and we shall be free to go on to a Girls' Orphanage which we have long
contemplated. This story flows on swimmingly, but there have been many trials of
faith in the matter, and these continue, so far as the daily expenditure is
concerned. A few of our memoranda will show how the Lord delivered us.

Dec., 1869.—As our friends are aware, we have been suddenly laid aside by an
attack of small-pox. When we thus found ourselves put out of the way just when
we were wanted in a thousand places, we cried to the Lord to let none of our
work suffer, and especially we begged him to care for the Orphanage and College.
Within a few hours a beloved friend, knowing nothing of our affliction, called
and left £500 for the Orphanage. How condescendingly did the Lord thus ease his
poor servant's mind! We felt a sweet peace and holy joy in leaving all the rest
of our work in the same hands. A day or two after, Wednesday, November 17, a
letter was received, enclosing £1,000. Here again we bless the name of the Lord,
and set to our seal that God is true.

Oct. 1870.—Our best thanks are due to Mr. Hugh Stowell Brown, and his friends,
for a second time inviting us to Liverpool, and giving such noble help to the
Orphanage. This makes £450 raised for the Orphans in Myrtle Street.

Feb. 1871.—Some little time ago, our friend, Mr. Bath, who often aids the
Orphanage, gave us six dozen bunches of turnips, and merrily added, 'I hope
someone will send you the mutton.' About an hour after, a farmer sent a whole
sheep; so the mutton and turnips were both on the spot.

One esteemed lady friend, and the ladies of her school, have now made us, we
think in all, 700 shirts for the boys. May their labour of love be richly
rewarded. (Since then they have sent us in all 2,590 shirts.)

July, 1872.—We have again to sing of mercy. No sooner was the empty state of our
Orphanage exchequer made known to our faithful friends, than the Lord inclined
their hearts to send the necessary aid. This is a distinct answer to prayer, for
other charities have been in the same condition and have made many urgent
appeals without evoking the reply which they desired. So prompt and generous
have been the responses of our loving helpers, that, after paying £300 for the
demands of the month, we have still £1,200 in hand—a marvellous change, indeed,
from an actual deficit of £90, and all within a few days.

Dec. 1873.—We were not well enough to be at the meeting of Trustees, but quite
able to understand the report of the monthly settlement. During the week, a
friend gave us £50. Mr. Chown, of Bradford, kindly sent £125, the result of a
collection, and, with other sums, we had more than £700 in hand. The time had,
however, come for new suits for the orphans and certain expenses incident to the
season, and to our surprise the report of the secretary was "all bills paid, but
only £3 left." Prayer went to work at once, and results followed. Will the
reader, however, picture himself with more than 220 boys to feed and £3 in hand!
He may say, 'The Lord will provide,' but would he feel the force of this truth
if he were in our straits? From the date above mentioned, we have lived on, but
it has been very much from hand to mouth,—and it is very sweet to see how the
Lord provides. A friend in Sweden sent us help, and another from Belgium. A
young man sends 6s. 6d., being threepence per week of his first wages, adding,
'May it please the Lord to put it into the hearts of many to support you in your
great undertaking.' A brother, with a large family, offers some potatoes and
turnips, and remarks that since he has given to the Orphanage, he has been much
the gainer by improved crops. A donor, who is accustomed to store weekly for the
Lord, speaks of the plan as greatly beneficial. One who sends a considerable
donation, says, "I never write a cheque for you without feeling very sorry that
I cannot make it ten times as much." Our expenses, exclusive of our income from
property, amount to £10 a day, and two or three gentlemen have each sent us a
day's supply; and while the ink is yet in our pen, we are pleasantly interrupted
by the postman with two cheques of £10 each from Cardiff. Having soon to start
for the south of France, we should be grateful to our heavenly Father if he
would enable us to go away with some little store left on hand for the trustees
to pay their way with in our absence.

June, 1874.—The funds of the Orphanage ran completely dry on May 8th, and drove
us to plead with God for replenishment. The answer was immediate and sufficient.
On the very day in which supplication was made nearly £400 was sent into the
treasury, and our heart was gladdened.

March, 1875.—The funds of the Orphanage are very low. When the tide has quite
ebbed out the flood will return. Our 230 boys persist in eating, and wearing out
their clothes, or we would not even mention the matter of failing funds, but
appetites are stubborn things, and our boys have double-barrelled ones.

Sept. 1875.—We have this month received the largest amount, save one, ever
entrusted to us at one time, namely £10,000; half of it is for the Orphanage,
and will be invested according to our general rule with legacies, unless our
daily needs should compel us to draw upon it.

Nov. 1875.—This month we have had many generous helps, but one of them has
charmed us beyond measure. The good friends at Heading have held a bazaar for
our Orphanage, and the net result is £1,158!! We never dreamed of such a thing,
and can hardly realise it now. This is royal munificence, surpassing anything
done for us by any town in England. We bless the name of the Lord, and take
courage. We can now go away to our short rest without; the slightest anxiety on
the score of the orphans.

After this manner our experience varies, but never ceases to bear testimony to a
faithful God and the power of believing prayer.

The Orphanage is approached from the Clapham Road by a broad avenue. Our woodcut
was taken some time ago, and since it was executed, plane trees have been
planted on either side, and have attained a good growth, very greatly adding to
the beauty of the entrance. Before you is the entrance arch, to the right is the
master's house, and to left are the dining hall and kitchen. Observe on the
pillar on the right the Sword and the Trowel, the pastor's motto, and on the
left the testimony to the great truth that faith will be honoured and "The Lord
will provide." Oh the inner sides of the two first piers are the text "My God
shall supply all your need according to his riches in glory by Christ Jesus."
When standing under the noble archway note again the text which strengthens our
hearts in Orphanage work, "A Father of the fatherless, and a judge of the widow
is God in his holy habitation." On the piers fronting the Orphanage grounds are
the two following inscriptions, "Solomon in all his glory was not arrayed like
one of these," and "Your heavenly Father feedeth them," which again proclaim our
hope and the ground of our confidence.

STOCKWELL ORPHANAGE. On looking from under the arch the visitor is struck with
the size and beauty of the buildings, and the delightfully airy and open
character of the whole institution. It is a place of sweetness and light, where
merry voices ring out and happy children play. The stranger will be pleased with
the dining hall, hung round with engravings given by Mr. Graves, of Pall Mall;
he will be shown into the board room where the trustees transact the business:
and he will be specially pleased with the great play hall in which our public
meetings are held and the boys' sports are carried on. There is the swimming
bath, which enables us to say that nearly every boy can swim. Up at the very top
of the buildings, after ascending two flights of stairs, the visitor will find
the schoolrooms, which from their very position are airy and wholesome. The
floors, scrubbed by the boys themselves, the beds made, and the domestic
arrangements all kept in order by their own labour, are usually spoken of with
approbation. The matrons are glad to show friends ever their houses; Mr.
Charlesworth, the excellent master, is always pleased to arrange for friends to
look over the schools and the buildings, and when there is no contagious disease
abroad, he will conduct them to the infirmary, where the best of nurses will be
glad to show them their domains. The Infirmary itself stands at the further end
of the Orphanage grounds, and is spacious enough to accommodate a large number
of children should an epidemic break out in the institution. It was built after
the other portions had been finished, and has proved a great blessing, for ever
since its erection the speedy isolation of ailing boys has checked the spread of
contagions disease, and by God's blessing has preserved our average of health at
a very high point indeed. We give a view of it upon the opposite page.

Our esteemed friend, Mr. Charlesworth, formerly assistant minister at Surrey
Chapel, enters most heartily into his work, and as head master saves us a world
of anxiety. We are also singularly happy in all the helpers. Long may they be
spared to us. We are under deep obligations to Messrs. Bartlett, Daniel, Evans,
Macgregor, Andrew Dunn, and others, who labour for the spiritual good of the
boys on the Sabbath, and to voluntary teachers who kindly take such branches of
education as French, Music, &c., and give us their services without fee or
reward. Inasmuch as these, and our donors, and various helpers have done it unto
these little ones, they have done it unto their Lord himself, and they shall not
lack their reward.

We have already seen many children converted, and these are formed into a
Christian band. Several of the lads who have left have subscribed handsomely to
the funds; almost without exception all the boys in situations are doing well,
and one is in the College, giving every token of becoming a good minister of
Jesus Christ.

THE INFIRMARY. The whole work is carried on in dependence upon God, and his
blessing is manifestly resting upon it. Having no list of subscribers, no
payments for votes, and a continual need for nearly £4,000 above the income from
property, we are, nevertheless, well supplied. At the same time, as the Lord
works by means, the reader will, we trust, consder how much of the needed
provision he is himself bound to send in. About £80 a week is needed. Gifts of
food, clothing, firing, &c., will be acceptable. Direct cash to C. H. Spurgeon,
Nightingale Lane, Clapham, Surrey, and parcels to Mr. Charlesworth, the
Orphanage, Stockwell. The Orphanage is for destitute fatherless boys. Applicants
must be between the ages of six and ten.


========================================================================
  CHAPTER 16: CHAPTER XIV: THE COLPORTAGE ASSOCIATION
========================================================================

Chapter XIV.

The Colportage Association

ALTHOUGH in order of time the Colportage was our third work, we are very far
from considering it to be of third-rate importance; on the contrary, we believe
it to be one of the most efficient and economical agencies in existence, and, as
education increases, it will be more and more so. The sale of vicious literature
can only be met by the distribution of good books: these can only be scattered
in rural districts by carrying the books to the doors, and even in towns the
book-hawkers' work greatly stimulates their sale. Scotland has long had a grand
staff of colporteurs, it was time to make a beginning for England. The work was
forced upon us by the earnestness of a generous friend at the Tabernacle to whom
we are under great obligations. The committee was formed in September, 1866:
certain earnest young brethren undertaking the management of the enterprise.
During the next two years six men were employed, and it was not easy to find the
means for their support; this enterprise seemed to be one plant too many in our
garden, and had it not been for the persevering entreaties of the principal
promoter of this work, we should have allowed it to die out. In 1872 the work
began to grow, and God's good hand was with it, so that thirteen men were in the
field. This growth rendered it needful to supplement the energetic labours of
the honorary staff, to whom great honour is due, by appointing a paid secretary,
Mr. W. Corden Jones, who has proved to be well adapted to his place. In 1874 the
sales had nearly reached £3,000, with thirty-five men at work, and at this
moment (1876) forty-five men are employed. The Society now possesses a trade
stock of £800, and is in need of an annual income of £2,500. These dimensions
are respectable, but to meet the demands of England they ought to be multiplied
by ten. The depot of this society is in the College buildings. The society is
unsectarian in principle, after the same manner as the London City Mission;
although most of its colporteurs are Baptists at present, "this arises from the
fact that they have been applied for by Baptists and supported by them. Each man
costs about £80 per annum, but on the receipt of £40 a-year from any lovers of a
full and free salvation, a colporteur will be appointed to the district which
the donors may select, and the colporteur will work in connection with those who
provide this measure of support. Many churches find such a man to be the best
and cheapest worker imaginable.

THE COLPORTEUR. The colporteur not only endeavours to sell books, but he visits
from door to door, and in so doing converses with the people about their souls,
prays with the sick, and leaves a tract at each cottage. He is frequently able
to hold prayer meetings, open air services, and Bible-readings. He gets a room,
if possible, and preaches, founds Bands of Hope, and makes himself generally
useful in the cause of religion and temperance. He is in fact at first a
missionary, then a preacher, and by-and-by in the truest sense a pastor. We have
some noble men in this work. All are not equally good, some have even proved
slothful; but the system is one which soon discovers a man's negligence, since
his sales fall off, and the monthly report tells the tale. The book-hawker
stands upon a vantage ground as a house to house missionary. His pack is a
passport to every door, the attempt to sell is an opportunity for declaring the
Gospel, and the book itself is a ready text. When we think of 300,000 visits
paid in one year among a priest-ridden peasantry, we are encouraged, and give
God the glory. But we cannot restrain the sigh "O that some rich stewards of the
Lord would look on this work and help us to increase it." London has only one of
our colporteurs and yet needs them badly; how is this? Will no one employ a man?
No money can be more wisely expended, nor used more directly for the benefit of
those who most require it. Send on your cheques to C. H. Spurgeon, Nightingale
Lane, Clapham, Surrey. Reports and every information will be cheerfully sent on
application to the Secretary of the Colportage Society, Pastors' College, Temple
Street, Southwark.

BIBLE CARRIAGE.

Mr. Charlesworth's two Bible-classes have generously agreed to support a brother
with a Bible carriage in the streets of London. Would not some other communities
of young people do well to have their own man at work in the regions where they
dwell? Think of it.


========================================================================
  CHAPTER 17: CHAPTER XV: OTHER INSTITUTIONS CONNECTED WITH THE TABERNACLE
========================================================================

Chapter XV.

Other Institutions Connected With The Tabernacle

Tabernacle Building Fund.—Up to Jan. 1876, this fund stood at £4300, but by the
generous offer of an anonymous donor it has just now been raised to £5000. The
capital is lent out without interest to chapels in debt, to encourage them to
clear themselves of their liabilities. Thus this capital remains and continues
to benefit one church after another. The fund was originally raised in order
that the Pastor might feel that in case of his death there would be money
available to pay for the completion of the studies of the men in College: to do
this, however, would now require a large amount.

Mrs. Spurgeon's Book Fund.—The Pastor's beloved wife, touched with the poverty
of many ministers, commenced this fund to supply the most needy with books. She
makes this the pleasant business of her life, when she has respite from pain,
and sufficient strength. Already (March, 1876) she has received and expended
£300, having by prudent purchasing been able to give at least £500 worth of
books to brethren whose libraries are scantily furnished.

Mr. Oncken's German Mission.—The church supports two missionaries in Germany—at
Templin and Hamburg.

Mission to the Jews.—There is a small auxiliary to this mission, of which Miss
Higgs is the secretary.

Mr. Orsman's Mission in Golden Lane, City, one of the most useful in all London,
is an entirely independent enterprise, but Mr. Orsman, as still a member at the
Tabernacle, would be unhappy if we did not mention him. All the arrangements of
an active church, and all the necessary adjuncts of a vigorous mission, are to
be found under the supervision of this honoured brother, who deserves all the
encouragement and assistance that can be rendered him.

Richmond Street Mission and Schools, Walworth. President J. T. Dunn.—In 1875 new
premises were erected for this mission at a cost of over £900 which is all paid.
Sunday and Ragged Schools, and adult classes. Children in schools 650.
Preaching, tract distribution, Band of Hope, Evangelistic work, &c.,—all in
active operation.

Green Walk Mission, Bermondsey.—President, W. Olney, Junr. A mighty warfare
against sin has been carried on here, and very many brought to Jesus and added
to the Tabernacle church. Hall thronged to hear the gospel. About 350 children
in the schools. Mothers meetings, Band of Hope, Tract Society, Open air mission,
Bible and singing classes, and Children's special service. All at work and all
alive. Here a good hall must be built. If some generous friend would build a
place for this mission, the money would be well laid out.

James Grove, Peckham.—Here a chapel has been built and a congregation gathered,
with schools. Our Elder, John Field, has just left it for a pastorate, and
matters are in a transition state. It is a fine property, and much good has been
done in it. Many members have been added to the Tabernacle church, and we hope
ere long to form them into a separate community, and let them run alone.

Mr. Hampton's Blind Mission.—Established four years, for the evangelization of
the poor blind. For this we need a hall, for at present we are cramped for
numbers, and the overcrowding of very poor people is most unhealthy, and indeed
unbearable. There is a Sunday-school for blind children. Tea is given on Sunday
afternoon to the blind and their guides, and then service is held. Two hundred
blind and guides attend. £148 expended in 1875, and much more is needed: but a
hall near the Tabernacle is our greatest necessity. Remittances can be sent to
C. H. Spurgeon, president. Mr. Hampton, a working painter, is the right worthy
conductor of this work of mercy.

Mrs. Thomas's Mothers' Mission.—Our afflicted friend carries on this work with
the help of some of our members, and it is a great success. Seventy women are on
the books. £70 expended per annum. Clothes, loan-boxes, &c, provided for poor
women.

Other mothers' meetings are held by various ladies of the church.

Tabernacle Sunday School.—Superintendent, Mr. Davis. Held in the Tabernacle
schoolroom and in the College. Children, 1,000 in regular attendance; 150 in
senior classes, which each one deserve separate mention if we had space; 37
joined the church in 1875. Young Christians' Association, 216 members.
Children's and teachers' Library. The school raises from £50 to £60 per annum
for the Baptist Missionary Society. There is a Band of Hope, and a working
class.

Almshouses.—The day schools are as full as they can hold, and under Mr.
Johnson's care provide a superior education. Here there are Sunday-schools, and
an adult class of 120 members under Mr. Daniel. Mr. Bartlett's children's
service is held in the evening, and he also conducts a young Christians'
meeting.

Orphanage: here, too, Sunday-school work goes on vigorously.

Several schools in our neighbourhood are wholly conducted and many more very
nearly so by our members, but as they nominally belong to other churches, or are
quite independent, we do not mention them here, though we furnish teachers for
schools all around us.

Mrs. Bartlett's Class.—This famous class, since the decease of its invaluable
leader, is now presided over by her son Edward, who is an indefatigable labourer
in many ways. The class is well attended, numbering from 500 to 700; it carries
on many meetings and works of usefulness, and manifests a right royal liberality
to the College, for which it raises a large amount annually. Very many have come
into the church from this class.

Mr. Perkins' Bible Class.—An earnest, united band of young men, who meet on
Sabbath afternoons in the Vestry of the Tabernacle. They carry on different
works of usefulness and aid the College.

Mr. Bowker's Bible Class is of the same character, and meets in the Octagonal
Room of the College. It is an earnest class, helps its own poor, works for
Jesus, and aids in supporting the College.

Mr. Charlesworth has a Ladies' Bible Class, on Thursdays before the service, and
a Young Men's Bible Glass on Sabbath afternoons—both prospering. The two classes
support a Bible-carriage.

Baptist Country Mission.—President, Mr. Bowker. A small society, but full of
life. It seeks to evangelize the villages by open air preaching and opening
rooms for services. With small funds, it has during the last year carried on
three promising interests—in Putney, Walthamstow, and Carshalton. Others in past
years have become self-supporting churches, and so will these. It is making
attempts in villages further afield, and Christ is preached faithfully. It is an
evangelistic effort for the suburbs and country. Its expenditure was only £60
last year. It could economically use ten times as much.

Evangelists' Association.—Secretary, Elder Elvin. Is fully at work in halls,
lodging-houses, street corners, the Tabernacle steps, &c. Services have been
successfully carried on at Dunn's Institute, and Tabernacle Almshouses, and in
various chapels where the ministers have allowed evangelistic meetings to be
held. This society sends brethren to any church needing such assistance.
Expenses in 1875, £40.

Loan Tract Society for Tabernacle District.—Secretary, Mr. Wood. Tracts and the
pastor's sermons are lent out and 2,000 families visited every week. Several
conversions have resulted.

General Loan Tract Society.—Secretary, Mr. Cornell. Supplies the pastor's
sermons in free grants to poor districts, where friends arrange for their loan.
With the very best results this work has been carried on in seventeen counties
of England, and had we more money and more applicants this agency would become a
great power. Income £45.

Another society, called The Rock Loan Tract Society, lends sermons chiefly in
country villages. Secretary, Mr. Hawkins. The Ordinance Poor Fund distributes
among the poor members of the church about £800 annually.

Ladies' Benevolent Society.—Secretary, Mrs. Potier. For making clothing, and
relieving the poor. A very useful society. Income £105.

Ladies' Maternal Society.—Secretary, Mrs. Jenkins. For the aid of poor women in
their confinements. 162 boxes of linen lent during the year. Income £56. A
society which ought to be seven times as large.

Mrs. Evans' home and Foreign Missionary Working Society makes up boxes of
garments for missionaries, and also for poor ministers and their families at
home. This is a blessed work, and has made glad many a poor servant of Jesus.
Friends who wish to aid poor Baptist ministers cannot do better than give their
money to this society, which, by the willing work of its young members, turns
the money into useful articles.

Two Benefit Societies hold their meetings in the rooms of the Tabernacle—"The
United Christian Brothers," and "The United Christian Sisters." For the payment
of 6d. per week, 10s. a-week is provided in sickness, and £10 at death of member
or member's wife. These societies are not a part of the church work, but we
believe that they do much good.


========================================================================
Source: https://sermonindex.net/books/spurgeon-charles-h-the-metropolitan-tabernacle/
========================================================================