Theological Foundations for a Benevolent Ministry

garments made for the poor, and caring for little ones, than most people do nowadays. We would encourage our friends to attend to those humble, unobtrusive ministries which are seldom chronicled, and yet are essential to the success of the more manifest moral and spiritual work. ¹

Am I My Brother's Keeper?

T he irrepressible aggressiveness and the ever-increasing scope of Spurgeon's ministries arose from his theology. Spurgeon uttered a very simple principle that constituted a major part of his feverish multiplication of societies at the Tabernacle. When he reported on the annual meeting of the "Ladies' Maternal Society," and mentioned that about ²⁰⁰ poor women had been helped in their time of need, and expressed a desire for the work to be carried on to a greater extent, "for there is great distress around us," he stated this principle that "Works of charity must keep pace with the preaching of faith, or the church will not be

perfect in its development." ² This was during the same week that the annual butchers' festival at the Tabernacle had fed over ²,200 journeymen butchers. A truly gigantic undertaking, Spurgeon and the Butchers' Committee believed that it was not undertaken in vain, for "the men listen with great attention, and surely it cannot be that kindly reasoning with them upon temperance, kindness, and the fear of

the Lord will all be lost." ³ His report on the 1881 Annual Butchers' Festival counted ²⁰⁰ men present with 300 to 400 master butchers and their wives. The layout of food for such an event was tremendous. The "provisions consumed" according to Spurgeon, were "nearly three-quarters of a ton of meat, seven and a half hundred weight of carrots, eight hundredweights of bread, more than a quarter of a ton of cake, a pailful of mustard, ⁴⁰ lbs of tea, ²⁰⁰ lbs of sugar, ⁸⁰ lbs of butter, and ¹³⁰ quarts of milk." Several of the men of the church were involved in the planning and carrying through with the program including Frisby's choir [that] rendered good service by singing at intervals during the evening." Mr. Varley, the founder of this festival, was happy to see so many involved and so many butchers given this hospitality, but he expressed "his intense desire to see more fruit from it." Spurgeon asked the congregation to pray that God would "bless the addresses to the conversion of many of the

butchers." ⁴ After another of these, the sixteenth annual event in 1883, Spurgeon observed, "The men are rough, but there is about them that honest heartiness which is characteristic of good soil." As usual, speeches mentioned vices endemic to the trade—drinking, gambling, swearing—but the burden of the message as always was Jesus as a Savior from sin. "Prayer is requested," Spurgeon again proposed, "that the testimony for Jesus thus given may be

effectual for conversion." ⁵ Spurgeon stated strongly that God was concerned about the temporal wellbeing of his creatures. Readers of The Sword and the Trowel complained when

Spurgeon spoke strongly for the benefit of agricultural laborers. He did not apologize nor seek to diminish the urgency of seeking justice in these matters, but affirmed, "We shall, however, always have a tongue for the oppressed as long as we are able to speak." In many places relations and compensation were as they should be, but in others "the best workman earns barely enough to keep body and soul together." He did not blame men for complaining in such conditions and chastened ministers that would not speak out for the cause of the poor. If they refuse to do that, "What is the good of them?" He considered

himself the "flatterer of no class," but the friend of all. ⁶ Commending those who led the blind to church, showed strangers to seats, cut up bread and butter and tea meetings without fanfare or notice, or even caring for such, Spurgeon said, "We want more Christian ministries of the practical sort." Certainly he did not diminish the spoken word, but "the work of the hands

is by no means a secondary result of divine grace upon the heart." ⁷ Benevolence was both good in itself, and good as a recommendation of the beauty of the gospel.

Though he would never have quoted "cleanliness is next to godliness" as a biblical verse, he did believe that godliness would make a person value cleanliness. It was simply a matter of loving one's neighbor as oneself and being aware that the corrupting effects of the fall extend to the propagation of disease and death through foul conditions. "No man has a right to be filthy in his person, or his house, or his trade, for even if he himself may flourish amid unhealthy accumulations of dirt, he has no right by his unclean habits to foster a deadly typhus, or afford a nest for cholera." Foul houses, unventilated rooms, and disgusting personal hygiene indicate a complete disregard for one's neighbor.

Creators of such nuisances in crowded cities "are guilty of wholesale murder."

Not only must a man avoid anything tending to the death or injury of those by whom he is surrounded, but he must do all he can to prevent the harm and promote the well-being of his fellowmen. According to Spurgeon, that was the moral teaching of the "ordinance of making battlements around the housetops— teaching, mark you, which I should like all housewives, working-men, manufacturers, and vestrymen, to take practical note of." The idea that one is "bound to do all in his power to prevent any harm coming to his fellow men"

supported Spurgeon's benevolent ministries. 8 The Fast Day sermon in 1857 bought out the deep-seated conviction of Spurgeon concerning mutual obligations that employers and workers had toward each other, and that faithlessness in this area was a deep-dyed sin for which judgment would come.

The sinful rich oppressed the poor and trod upon the needy. Their average wage was "far below their value to their masters." They served as stepping stones to wealth. A man builds an industry as he would make a cauldron, a brew for his own wealth. "He is only a poor clerk, he can live on a hundred a year. Put him in! There is a poor time-keeper: he has a large family; it does not matter; a man can be had for less: in with him!" The tens, the hundreds, and the thousands that do the work are stirred into the cauldron wholesale. "Never mind their cries.

The hire of the laborers kept back may go up to heaven: it does not matter, the millions of gold are safe. The law of demand and supply is with us, who is he that would interfere?" Do lords and masters not have the right to do with the people what they like? "Who shall dare to prevent the grinding of the faces of the poor?" But God executes righteousness and judgment for all who are oppressed; even the seamstress, the tailor, and the artisan in the crowded factory "who earn your wealth, who have to groan under your oppression, shall get the

ear of God." ⁹ He called on the poor to repent along with the rich, for their social sins were no less worthy of judgment. Multitudes deserved but little of their employers, for they worked only when watched and not with singleness of heart as to the Lord. "Were men better workmen, their masters would be better," Spurgeon chastened.

He pointed to hundreds that were excellent at propping up walls, who "ought to be busy at your own work—who, when your time is bought and paid for, steal it

for something else." ¹⁰ No class in the society was exempt from the duty of acting justly.

When Spurgeon learned of possible fraud in a local hospital, he reported some of the details that he had learned from his source. One doctor saw and dismissed ¹²⁰ patients in one hour and ten minutes, giving each an average of ³⁵ seconds of time. Sometimes the rich take advantage of charity hospitals, posing as indigents, thereby avoiding fees and robbing both the poor for whom the hospitals were intended and the doctors that should receive a fee for their services. Spurgeon said that the abuses exposed were deploring, entailing misery on the poor and sometimes were the cause of death. People are crammed into room without care taken for the possibility of infectious disease, hurried appointments, called "knocking off," render poor treatment and many mistakes, some of them fatal. Spurgeon asked, "Why should such abuses, which, with our rapidly increasing population, are becoming simply intolerable, be allowed to remain for an hour?" He recommended that "on a subject so vital the Government should take prompt action. Certain hospitals in the Borough of Southwark will be all the better for a commission of investigation of the most

searching kind." ¹¹ Adding more precision and unction to this commitment, however, were the peculiar duties that rested on a Christian minister. While benevolent work could be justified on the basis of the second great commandment alone, and should support all secular efforts at social betterment, the first great commandment combined with gospel knowledge justifies the involvement of a minister and a church in these activities.

Spurgeon fleshed out the general principles for this in an article entitled "Offender for a Word." He had written an article expressing his disappointment that names of ministers appeared on the list as running for the London School Board. He believed that their time would be better spent ministering to their congregations, or if they served small congregations, they would have enough to do in seeking to make them larger. The response was that "vials of the hottest wrath" came pouring on his head from various quarters. He was taken to mean that no minister should ever do anything outside his local congregation, should never write a book, never found a school, or never give a lecture to a nonecclesiastical society. According to those he offended, he wrote "dishonestly, inconsistently, and absurdly not to mention ever so many other adverbs." His own actions, so the criticism went, were most inconsistent with his teaching. "We wonder," Spurgeon pointed out, "it did not occur to our critics that we are not quite so far bereft of reasoning faculties as to commit such a gross self-

stultification." ¹² With the desire not to be further misunderstood, Spurgeon explained: "All we meant was that in this case we do not think ministers are called to leave their spiritual work to become the directors of a movement which can just as well be managed by others." He undervalued neither national education nor the abilities of ministers in certain critical situations to lend their talents for such purposes, but normally the preacher of the gospel should not be needlessly entangled with the things of this life, but he should "make his ministry the one work of all his days." At times, the singularity of his focus on ministry might move him into other things subservient to the accomplishment of that one great purpose. "When a missionary finds himself among uncivilized tribes he is in the pursuit of his one object, even when he makes bricks, delves the soil, or retails garments to the people." By the same token, a pastor in a rural district might have to keep a school to support himself in his ministry, or do other secular work. Any needful piece of "secular good-doing" is a proper province of action for a minister, but the more he can be set free from the necessity of such engagements the better.

Had Paul received full support from the churches of Macedonia, he would not

have established concurrently a tent-making business so that comfortable

quarters might be maintained in military campaigns. ¹³ Particularly in London, "with a teeming population perishing for want of the gospel, the winning of souls will not permit of the preacher's doing work which can be done by others." He took this position not because of any "squeamishness about the dignity of the cloth." He utterly rejected the distinction of lay and clerical. The particular gifts and calling of a minister of the gospel mean, however, that he must concentrate on that for which God had gifted him and to which God had called him. Every enterprise to which he gave his hand, heart, and head moved toward that single goal. Spurgeon viewed each benevolent

activity in which he was involved in that light. ¹⁴ That "teeming population" that was perishing not only hovered on the precipice of eternal judgments but on a razor's edge of life here and now. When Spurgeon gave caveats against political or commercial involvement, he certainly did not mean for any to keep their distance from compassionate involvement with the poor. Relief of the body often was a necessary expedient for relief of the soul. The latter is superior, but the former is intrinsically an element of love for the whole man in all of his dimensions, eternal and temporal. The two are not unrelated even in physical proximity in Spurgeon's mind. He had often wondered at the "fewness of our deaths" at the Tabernacle; "far below the average of the life-tables." He noted that "godliness, bringing with it

temperance, peace, and purity, has a tendency to produce long life." ¹⁵ The clarity with which he maintained this view is seen in comments about a meeting of the "Metropolitan Tabernacle Ladies' Working Benevolent Society" in March 1881. After tea, Spurgeon and three others spoke and the receipts for the past year were reported. Spurgeon commented in his Sword report an increase in receipts would be welcome in that "these benevolent societies are among the best of our gospel agencies, following in their operations the line pointed out by our Lord when he fed the hungry people as well as taught them."

Contact between these sisters and the poor is good for both parties, perhaps better for the ladies themselves. When the masses of the great cities shun places of worship, how is any hold to be taken on them? "Surely," Spurgeon contended, "it must largely be through the personal visitations of Christian people; and among the very poor this can only be done when we are prepared to relieve their necessities as well as to speak to them the word of life." He encouraged others that could not visit to send funds for the support of the visitors. "Send the shot if

you cannot fire the gun." ¹⁶ Food transferred to evangelism, and evangelism often transferred to long-term health.

That Spurgeon's concern for the spread of the gospel quickly transferred into action and comment for social and political justice was demonstrated throughout his ministry. The treatment of Jews in Russia provided a clear case in point. "All of our sympathies are aroused for the Jews who are being brutally treated in Russia." That the name of Christian became mixed with murder, plunder, ravishment, and a long catalogue of Russian atrocities would move a real Christian to mourn and break a heart of stone. That nominal followers of the Lord Jesus "should hound to the death the nation from which he sprang according to the flesh is a strange perversity of ignorant zeal, which all true believers should deplore day and night." Spurgeon assured the House of Israel that "all real followers of Jesus of Nazareth desire the good of their nation, and lament their persecutions." Christians must covet the souls of Israel for the Messiah who has come, but surely must realize that this will not be the case

"while so much wrong-doing is perpetrated against them." ¹⁷ All of his benevolences—and one must not doubt that in a real sense they were his—arose from the immediate indications of divine providence, survived on the basis of their justification from some element of immediate biblical authority, and subserved the ultimate goal of dispensing the gospel under the confidence that the perishing would be saved. When he reflected on the origin of the benevolences after twenty-five years of ministry, he said "these enterprises have succeeded each other by a natural rule and order of Providence as inevitably as the links of a chain follow each other." When others speak of his genius for organization, Spurgeon said "it would be far nearer the truth to say that he followed with implicit, and almost blind, confidence what he took to be the intimations of the divine will, and hitherto these intimations have proved to be what he thought them to be."

In pursuit of these "intimations" of providence, Spurgeon wanted to lay strong foundations in which this philosophy would permeate the ministry for generations to come. Evangelistic work and missionary labors he supported wholeheartedly, but perpetuity demanded deep roots in addition to the production of immediate fruit. Spurgeon told the story of Adoniram Judson, who told a friend that if he had ¹,000 dollars to invest in the Lord's work, he would put it into planting colleges and "filling them with studious young men." That was like "planting seed corn for the world." Spurgeon enthusiastically agreed with this point, reminding his readers "to this we have laboured with all our heart, and soul, and strength to make the Pastors' College a seed-garden for the church and for the world." All such institutions Spurgeon congratulated and urged full support of them. Should the voices that denigrate the necessity of schools for training ministers ever be regarded "it will be a dark day for the

churches and for the world." Spurgeon wanted the brethren to encourage and help the colleges more and more while assuring that their help was going to those that were "seminaries for the growth of unmistakeable gospel ministers."

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For Spurgeon, therefore, the establishment of a college was a "needful step in the spiritual training of the church under our care." Though the college was a spiritual enterprise, it called on Spurgeon to maintain among his people the knowledge of the financial needs. The response normally was so regular and abundant that the pecuniary demands of the college had distracted him no more than Paul was distracted in his instruction to Timothy. Spurgeon viewed that

ministry as a "prominent part of our life-calling." ¹⁹ It also became an

illustration of the College motto, "Et teneo et teneor." ²⁰ Spurgeon worked with a sense of mission to hold, and knew without doubt that he was held. By 1879, with the addition of other benevolent commitments, Spurgeon's view of the load incurred had changed. He wrote of "demands made upon head and heart" as pastor and administrator of "so many forms of Christian work." None can know the oppression but he who bears it, "and it is no wonder that sometimes the strain

is too great, and mind and spirit sink into painful depression." ²¹ After twentyfive years of maintaining the College, Spurgeon noted that it was easy to plan, project, inaugurate, with a flourish of trumpets and to maintain an energetic devotion to a cause for a few years in a novel enterprise; but to spend half a life time in the same effort, "this is the work, this is the difficulty." To see it remain true to its noble original purpose and prosper in doing so, this surely shows the sustenance of grace. "We sought to promote the earnest preaching of the gospel

of our fathers," he remarked, "and we have not failed." ²² In the meantime, however, "Old friends have fallen asleep, tutors have retired through very age, youths whom we called students are now in the prime of life as ministers, and the founder himself is weakened by repeated sickness till he feels but half his

former self." ²³ His own sense of the oppressiveness of his work along with his love for gospel ministers, and his desire to see them well-equipped theologically and practically, was matched by his concern for their physical well-being. "We are very sorry that any minister should be poor," Spurgeon reminded his readers, "but glad that men can be found who are willing to preach the gospel in poverty." Since such men should be helped, Spurgeon encouraged the giving friends to support the "Tabernacle Home and Foreign Working Society." Ladies made clothes for Christian workers at home and abroad who were poor enough to need such aid. "When we give alms to mendicants we frequently do more

harm than good," he noted, "but to help a needy saint is altogether a good work, and to relieve a poor servant of God in the ministry is best of all." ²⁴

The Heavenly Use of Wicked Mammon

A constant theme of Spurgeon's toward the churches and prosperous Christians was the pecuniary condition of the ministry. "We glory in our brother ministers," he sang in a chorus repeated often, "for being willing to be poor," but the song turned to a growl when he continued, "we are vexed with the many of their hearers who thoughtlessly allow valuable servants of God to fret and pine in actual want." Do the people know that their minister cannot afford to eat meat, or buy clothes, or get common necessities while many church members "live at ease, and lay by considerable amounts"? He believed God's judgment rested on churches that allowed their ministers to struggle in poverty. Both physical and spiritual poverty clouded many congregations because they had not looked to the needs of their pastor. "The tears of ministers' wives are stopping the blessing; the shoeless feet of pastors' children are treading down all hope of spiritual prosperity." This occurs while many who profess to be too straitened in worldly things to give are actually storing up thousands to leave to children to make it

easy for them to ruin themselves. ²⁵ This concern was expressed in another of the Tabernacle's societies, "The Poor Ministers' Clothing Society." Acknowledgments of gifts received along with requests for help were regularly published in The Sword and the Trowel. "We looked in lately," Spurgeon wrote, "at one of the working meetings of this excellent society, and were delighted to see the number of willing helpers present, and the useful parcels about to be dispatched to the homes of some of

our poor pastors." ²⁶ The Metropolitan Tabernacle Maternal Society met on the second Tuesday after the first Sunday of each month. In November of 1882 the report indicated that 213 boxes of material had been "lent" to poor mothers during the year and 300 articles of clothing had been given. The report stated, as was so often the case, "After tea the chair was taken by C.H.S." His personal involvement in these societies involved giving, encouragement of others, and a large percentage of the time his own physical presence. "This society ought to do far more," the article urged, "and it is the Pastor's earnest hope that all the ladies

of the Tabernacle will henceforth take a share in its work." ²⁷ The orphanage was forced on him by the clear indications of providence. Both the gift given for the purpose and the demands of poverty within his own congregation motivated Spurgeon to accept the work. In its ongoing operations, however, the trustees, the headmaster, and the regular contributors helped bear the burden and consequently eased him from concern of all the internal care. "The bounty of the Lord has not allowed even a feather-weight of financial anxiety to disturb us." While one could be justified in wondering if Spurgeon

was aware of how he seemed to see the responsibilities of these works as a constant source of possible anxiety and even depression, he could still state with confidence, "We do not feel that either of these institutions hinder our ministry, but are delightful fields for the fulfillment of it."

Spurgeon found George Muller's approach to supporting his Ashley Down Orphanage in Bristol as an independent and virtually irrefutable evidence for the truth of the gospel. Muller's approach, however, suited neither Spurgeon's personality nor his view of how he must employ the people in maintaining support for the benevolent institutions. Spurgeon regularly summarized Muller's yearly report of his Bristol work and added positive evaluations and encouragements to his readers to support it. In 1879 Vernon Charlesworth reviewed the yearly report from Muller. He stated Muller's purpose for founding the orphanage, in Muller's own words, not primarily for the safety and comfort of orphans, not for their education, nor even primarily for their salvation, but "that God might be glorified in its being seen, through this work, that he was as willing as ever to answer the prayers of his children, and how much, even now, can be accomplished through the instrumentality of prayer and faith."

Charlesworth defended the integrity, spirituality, and wisdom of Muller, as well as his genuine Christian zeal for the salvation of souls. He failed to see, however, any moral difference between spoken appeals for funds and written statements as to the condition and necessities of the work. "There is a resistless plea," observed Charlesworth, "in the statement that in the homes at Ashley Down there are upwards of two thousand orphan children cast upon the tender Fatherhood of God." Charlesworth surely represented the view of Spurgeon when he said, "The principle of faith is not compromised in our judgment by the use of legitimate means to inform the Lord's stewards of opportunities for disbursing the bounty entrusted to them." George Muller certainly is right in the uncompromising consistency with his principles, but "it does not follow that his fellow servants are wrong because they crown their faith with the diligent use of

means to commend their work to the sympathies of the Lord's people." ²⁸ Sometimes, in fact, Charlesworth believed, Muller's followers seem to "violate

the principles of ordinary prudence, if not to border on fanaticism." ²⁹ These slight caveats from Charlesworth in no way reduced the deep respect that Spurgeon had for Muller and his childlike trust in divine provision. Muller came to worship at the Tabernacle on September ²³, 1883, participated in the Lord's Supper with the congregation, and left immediately for India. Though he had been warned not to risk the ardors of the trip at his advanced age, he felt called to the task for the sake of the work that God had given him and "therefore

his face is steadfastly set for Madras." Spurgeon could not help but express a deep feeling of love and admiration for an "honored friend [who] looks up for

guidance with a childlike confidence seldom seen in these days of doubt." ³⁰ Precisely the absence of fanaticism while manifesting an unswerving trust in divine provision impressed Wayland Hoyt concerning Spurgeon's support of the enterprises. According to Hoyt, Spurgeon prayed steadily for God's prosperity upon all his enterprises, but "never sought in the least to cover the fact that as thoroughly and strenuously as possible he put his hand to plying second causes."

He asked the people as often as he prayed to God with faith that God would "marshal and mass second causes for his help." Hoyt felt Spurgeon's practice worthy of explicit commendation and summarized Spurgeon's view by stating, "A Wild faith, which after all is nothing better than fanaticism, a contemptuous flinging aside of second causes, was at the farthest possible remove from both Mr. Spurgeon's mood and method." He commended Spurgeon's business habits, his "magnificent, shrewd English common sense," as well as his full trust in the

"prayer-hearing and prayer answering God." ³¹ More closely akin to his own style, and in Spurgeon's view a duplicate of his own personality, was the work of John Bost, founder and conductor of the Asylums of La Force. Eight institutions for invalids, the blind, idiots, and epileptics housing 366 inmates found their source of maintenance in the unresting exuberance of Bost. By his own description a very large man, Bost also, according to Spurgeon's estimation, was a very great man. Bost's father was an evangelist and pastor influenced by Robert Haldane. His opposition to the rationalism and Arianism of the Reformed churches and Bible Society representatives provoked significant opposition and at least one attempt to murder him. John was born in Berne as the second of ten sons of Ami. He was a gifted musician and studied with Franz Liszt in Paris. He underwent a deep conversion in 1840, studied theology and pastoral ministry under Adolphe Monod, was ordained in 1844 and began to serve a church that had dissented from the National Reformed Church. He soon developed a vision for caring for orphans and his congregation built the first building for them by their newly constructed chapel, completing the orphanage in 1848. In the face of opposition from local Catholic groups, an official inspection agency approved the project with enthusiasm. From this initial venture into benevolent work, the opportunities increased crowned with many striking incidents of success. Not only the orphans, but the emotionally and mentally challenged and the physically incapacitated began to find a place of love and nurture n the ministry of John Bost.

Filled with humor, emotion, and mental changes, Spurgeon found him "a man after our own heart, with a lot of human nature in him, a large-hearted, tempesttossed mortal, who has done business on the great waters, and would long ago

have been wrecked had it not been for his simple reliance upon God." ³² Bost was full of zeal and devotion, "brimming over with godly experience," and at the same time "abounding in mirth, racy remark, and mother wit." Bost was worn down with labor and troubled in spirit; he was full of tender sympathies and the cries and contortions of his epileptics, the sad state of his invalids and mentally challenged inmates would "often bring him very low" and cause great wear and tear on his heart. Spurgeon felt his own heart knit to that of Bost in brotherly affection for life. Bost not only believed God for the support of his work, but used ingenious methods to obtain it. While Muller's determination to use nothing but prayer might be the best method intrinsically, Bost's method and passionate involvement of others was admirable in every way and the "best which in his circumstances he could follow, and possibly in some aspects the

best for the majority of workers." ³³ When Bost died of a stroke in 1881, Spurgeon asked, "What will the epileptics do now?" He recalled this visit and commented, "Yet we are spared, and this riper brother has been taken. The Lord

grant that it may be for the benefit of his church and the glory of his name." ³⁴ Spurgeon preached for money. Sanctification of the Christian demanded that he see his earthly wealth as a means of heavenly glory. To some that felt themselves perfectly sanctified and yet had fortunes in their possession of £200,000 to £300,000, he queried, if the could look on a world "living in vice and ignorance, out of which a chosen people are being saved by the gospel, without supporting those agents and agencies" that have evident divine blessing

on them. ³⁵ He did not believe that sanctification allowed a man to store up so much treasure on earth while so many works for the Lord Jesus needed help. He could never credit the sincerity of one that speaks of perfect consecration "till I see their gold, and their silver, dedicated to a larger, ay, even to a perfect degree." Men should not boast, but give. When the perfectly consecrated come to die, Spurgeon wanted to see how their last testament demonstrated the character of their will. "A man who is perfect before the Lord lays out his

substance for God's cause, depend on that." ³⁶ Spurgeon found periodic reminders of the substantial and ceaseless needs endemic to each respective benevolence a workable system of support as well as a way to unleash the faith of Christians. A report of the "Work of Our Evangelists" ended with the lament that "the pecuniary support given to it is small." The writer was amazed that those that benefit from their work would not

think to ask, "How do these men live?" Spurgeon had thought that the society would be supported by contributions from all the places that reaped benefit from their work, but found it seldom to be the case. Sometimes poverty explained the incongruity of having workers but giving no hire, but often simple negligence or thoughtlessness was to blame. The writer called for a "nobler order who will count it a pleasure to share in this useful effort," and asked if a "soul-saving enterprise would be hampered" by lack of pecuniary support"? No, he did not

believe that the "present straitness of funds" would long continue. ³⁷ When funds became short at the end of 1883, Spurgeon printed, "Will friends be so good as to notice that our income for August and September for most of our Institutions has been far below the expenditure?" Holiday season regularly brought about a dip in the income but Spurgeon made sure that readers knew he was confident that "when good people get home from the seaside they will think of us again."

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Spurgeon sought to make it so. He expressed the need quite pointedly in

reporting the "commencement of a new era in our evangelistic efforts." ³⁹ The church at Burnley had decided to place boxes at the doors of the chapel at every service marked for the reception of "Thankofferings." All local expenses were paid and the Tabernacle Evangelists Society received £100. If other places where services have been provided would follow suit then the burden of finances would be greatly lightened. "We are persuaded," Spurgeon remarked, "the bait of 'No collections' is needless and demoralizing. To teach men to give of their substance for the spread of the gospel is a part of the gospel, and tends greatly

for their own benefit." ⁴⁰ Immediately putting into practice the stewardship of such teaching Spurgeon made a direct appeal in his preface to the 1879 volume of The Sword and the Trowel. "Old and faithful friends have gone home, and we need new helpers."

Also a decrease in donors had only been made up by a few large gifts. "We do not like losing the love and the prayers of the small givers," he urged; "Where are they?" He then offered a straightforward opportunity for his readers to see

the work of the Tabernacle as the call of God on their stewardship:

Is this the work of the Lord? May he not, therefore, design that the reader whose eye now glances over

the page should become a helper in our labour of love? It is a great enterprise—read our shilling

"History of the Tabernacle" and see for yourself—and it needs many helpers. The Lord will direct

them to us. Is he now directing you? 41

He exhibited this zeal for direct appeal as a truly spiritual, biblically warranted procedure in his comments about the necessity of offerings for support of the Baptist Missionary Society. Williams Olney had been selected as the connecting

link between the Society and the Tabernacle in collecting funds for that purpose. "He will doubtless take every opportunity of fulfilling his office of Missionary Remembrancer." Spurgeon knew that many churches had begun a more business-like manner of collecting funds for missions and urged all others to set aside immediately a brother, "and perhaps a sister also," to perform "the special work of ingathering the offerings made to this portion of the Lord's work."

Calling to mind the efficiency of the Lord in gathering up the baskets full of food remnants following his miraculous feedings, he said, "Very much is lost for want of baskets in which to gather up the fragments. We are not doing all we ought to be doing for the perishing millions of heathen. Shall we always murder their souls by letting them die through our negligence? The very least we can do is to make arrangements for the flow of the stream of liberality in the right

direction." ⁴² A reader of the Sword suggested that Spurgeon remember the missionaries as well as the heathen to whom they ministered. Both their own souls and their ministry in proclamation of gospel truth would find needed nourishment in the provision of sermon tracts sent directly to them on the field. The writer included a gift of £5 with the promise of regular contributions if this provision became an ongoing ministry. Spurgeon announced that the letter opened up "a new form of holy service," informed his readers that Mrs. Spurgeon had undertaken the task immediately by supplying ¹⁰⁰ missionaries with the tracts, and would "increase the number as funds are forthcoming," and expressed his desire that a "few liberal friends" would supply the means, "so that nothing will be taken from

poor ministers at home." ⁴³ His compassion for "poor ministers" young and old never waned and he did all he could without hesitation at every opportunity to garner support for their well-being. When W. Pool Balfern of Brighton had to give up his charge after thirty-five years of work because of sickness, Spurgeon made enquiry about his financial status. He found that Balfern had not been able to make adequate provision for himself and his wife; an effort, therefore, was underway "to increase the amount, so that in his old age and sickness he may not be reduced to want." Spurgeon himself had promised help and hoped, publicly and in print, "that the thousands who have profited by our worthy friend's preaching and

publications will do the same." ⁴⁴ Upon reviewing a book by Balfern, Spurgeon commented that "his pen is never dipped in gall, but is always lovingly employed in the exaltation of Christ and him crucified." Because Balfern had had his full share of mental affliction and bodily suffering, his works bear the "aroma of the bruised spices." ⁴⁵

Spurgeon never indicated the slightest reticence to encourage the support of benevolences and missionary enterprises other than those immediately connected with the Tabernacle. Like George Muller, Hudson Taylor was a source of constant encouragement to Spurgeon. His zeal for the gospel and the lost of China deeply impressed him. Taylor often visited the Tabernacle and Spurgeon encouraged both prayer and giving for his work. On April ²⁹, 1878, Taylor attended the prayer meeting at the Tabernacle and brought a "number of his friends of the China Inland Mission." The purpose was that eight new missionaries might receive the prayers of Spurgeon and his people as they were preparing to sail on Thursday. "It was a touching service," Spurgeon reported, "especially moving all hearts when one by one the missionaries stood up and special prayer was presented for each one." He called attention to the "heroic self-denial" of Taylor in sending back his wife to take charge of some orphans saved from famine in China, while he remained to conduct some necessary business in connection with the Mission. "Mr. Taylor gave some delightful instances of the way in which the Lord has heard his prayer in sending money and men, and also encouraged our hearts by proofs that the Holy Spirit is

applying the gospel to Chinese hearts." ⁴⁶ As Spurgeon neared the time to open the Girls' Orphanage in 1881, he made an appeal to his readers that he now needed twice as much per month for maintenance of the children. "My trust is in the Lord alone," he affirmed, "for whose sake I bear this burden." God led him to establish the orphanage, his hand pointed to the necessity of an extension of its ministry, and he provided for its construction. He rested, therefore, in the providence of God, but was not expecting manna from heaven nor angels nor ravens to feed the children. Instead "it will be sent in a way which is more beneficial, for the graces of his children will be displayed in the liberality which will supply the needs of the orphans."

That provision has been made for 250 boys for years, should not lead God's stewards to say that there is no need at Stockwell. The needs increase and press immediately, and friends must look to see if they can give much more aid than before. Spurgeon admitted that he had written his appeal with a measure of reluctance. "I hope it is not in unbelief," he added, "but as a reasonable service,

that I have thus stated the case." ⁴⁷ Charles and Susannah were both deeply invested personally in each of the benevolences and he was not asking others to give in ways that he was unwilling. A ministry to the blind under Mr. Hampton "goes on admirably," Spurgeon reported in October 1875, "in all aspects but the pecuniary one." The work could not suffer interruption, however, and since the "funds have run out,"

Spurgeon, using the editorial we, noted "we have had to make him an advance."

He also reminded his reading friends that "these poor blind people must have the gospel," and assured them that "it is the Lord's will, and we are confident he will

send the means for getting them together to hear the word." ⁴⁸ Spurgeon spent not only himself but his in every effort that he felt produced fruit to the glory of God. On an October day in 1875 Spurgeon presided over a meeting to open a mission in Walworth connected with the Tabernacle. Of £300 needed for accommodating "plain, well ventilated [of particular importance to Spurgeon], lofty, and moderately spacious rooms," £150 was collected. In the tea-time afterward a prayer meeting was held, full of pleading and prevailing.

Spurgeon described what followed.

At the close the pastor quietly said that some £150 more was required to open the new schools free of

debt, that he would give £50 of it, and that he did not mean to leave the Tabernacle till the other £100

was paid, for he could not endure to have the Lord's work in debt. Amid a little joyous excitement

friends came up to the table with offerings large and small; and though the monied friends were most

of them absent the sum was soon made up, and with the singing of the doxology, the host of believers

moved on, "a day's march nearer home," joyfully ready for the next enterprise which the Lord may lay

upon them. 49

For some time the financing of the College was his alone until the source of his financial liberality vanished as it were overnight. He explained that as he found young men ready to embrace "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." Massive sales of his sermons in America combined with Susannah's economy, in his words, "enabled me to spend from £600 to £800 a year in my 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." He still paid as large amounts as he could from his own income and "resolved to spend all I had, and then to take the cessation of my means as a voice from the Lord to stay the effort," for he was resolved to incur no debt. "On one occasion," Spurgeon recorded, "I proposed the sale of my horse and carriage, although these were almost absolute necessaries to me on

account of my continued journeys in preaching the Word." ⁵⁰ At this point his advisors suggested that he make this a matter of a church, rather than a personal, ministry and take up periodic collections for the College.

Spurgeon, under the strong influence of church leaders ("over-persuaded by unwise friends" as Spurgeon called it), and risking the charge of "egotism," published a letter from a church where the orphan boys had sung. It was just the piece of appeal and testimony from an outside source that Spurgeon needed.

"There is an idea in some quarters that Mr. Spurgeon is never in need of money to carry on his works, or if he is, he has only to mention the fact to his friends and admirers to provoke a golden shower." This impression is fine for those that give regularly, but a poor and erroneous perception for those that use it as an excuse not to give. The orphanage required £10 per day and the benevolences as a whole [in 1878] required more than £300 per week. Increasing the size of the constituency from which funds are drawn is necessary. "That the funds have always been forthcoming proves the confidence of the public in his wise administration. It is a fact which should be widely known that Mr. Spurgeon not only does not derive anything from the institutions he directs, but has for some years contributed to the Lord's work more than his official income as the pastor

of the Metropolitan Tabernacle." ⁵¹ Spurgeon did not dispute this claim.

At his forty-eighth birthday, many people all over England, Scotland, Wales, and from other parts of the world desired to express their love for Spurgeon with gifts. This birthday recognition had been a yearly outpouring for some time.

Spurgeon refused to receive personal benefit from this but channeled this generosity into the orphanage. "We are very grateful to all these thoughtful friends," Spurgeon acknowledged. "Some of them live hundreds of miles away, and yet never forget the Pastor's birthday." He explained his feelings about such exuberance toward him: "If this money were given to the Pastor for his own use he would feel humiliated by it; but now it comes with the blessing which maketh rich, and addeth no sorrow therewith. Poor orphans are helped, and we have the joy of it." On the fête this year, 1882, the orphanage benefitted to the tune of £1000. Two friends that contributed pounds commensurate with Spurgeon's age

commented wittily that he grew "dearer" every year. ⁵² For Spurgeon's fiftieth year in 1884, the congregation at the Tabernacle planned a Jubilee celebration on June 18-20. Spurgeon and his wife went through the week in good health and were joined during the week by his father, brother, four sisters, and his son Charles. Among the many that spoke over the three days were Canon Basil Wilberforce, Joseph Parker, Newman Hall, and W.

Williams. D. L. Moody also spoke, giving a testimony of his indebtedness to the printed sermons and other works of Spurgeon. Greetings from scores of individuals, churches, and Baptist Institutions were noted or read. Upon the insistence of the givers, contrary to the twenty-fifth anniversary of his pastorate there, and despite Spurgeon's plea otherwise, gifts were given to Spurgeon himself and not to the various enterprises connected with the Tabernacle. When the money was in his hands, however, he immediately gave personally £1000 to build and furnish the Jubilee House at the orphanage. He also gave specific

amounts to the Almshouses, the Colportage Society, the Auckland Tabernacle in New Zealand under the oversight of his son Thomas, the deacons to be lent to the poor members of the church, the Baptist Fund, the Baptist Union Augmentation Fund, Mrs. Spurgeon's Book Fund and enough to St. Thomas's Hospital to make him a governor. He maintained a sufficient amount that he could immediately give to needs that arose without needing to explain to the

public. ⁵³ J. W. Harrald read a list of the institutions connected with the Tabernacle: The Almshouse; the Pastors' College; the Pastors' College Society of Evangelists; the Stockwell Orphanage; the Colportage Association; Mrs Spurgeon's Book Fund, and Pastor's Aid Fund; the Pastors' College Evening classes; the Evangelists' Association; the Country Mission; the Ladies' Benevolent Society; the Ladies' Maternal Society; the Poor Ministers' Clothing Society; the Loan Tract Society; Spurgeon's Sermons' Tract Society; the Evangelists' Training Class; the Orphanage Working Meeting; the Colportage Working Meeting; the Flower Mission; the Gospel Temperance Society; the Band of Hope; the United Christian Brothers' Benefit Society; the Christian Sisters' Benefit Society; the Young Christians' Association; the Mission to Foreign Seaman; the Mission to Policemen; the Coffee-House Mission; the Metropolitan Tabernacle Sunday School; Mr. Wigney's Bible Class; Mr Hoyland's Bible Class; Miss Swain's Bible Class; Miss Hobbes's Bible Class; Miss Hooper's Bible Class; Mr. Bowler's Bible Class for Adults of both Sexes; Mr. Dunn's Bible Class for men; Mrs. Allison's Bible Class for young Women; Mr. Bartlett's Bible Class for young Women; Golden Lane and Hoxton Mission (Mr. Orsman's); Ebury Mission and Schools, Pimlico; Green Walk Mission and Schools, Haddon Hall; Richmond Street Mission and Schools; Flint Street Mission and Schools; North Street, Kennington, Mission and Schools; Little George Street Mission, Bermondsey; Snow's Fields Mission, Bermondsey; the Almshouses Missions, The Almshouses Sunday Schools; the Almshouses Day Schools; the Townsend Street Mission; the Townley Street Mission; The Deacons Street Mission; the Blenheim Grove Mission, Peckham; the Surrey Gardens Mission; the Vinegar Yard Mission, Old Street; the Horse Shoe Wharf Mission and Schools; the upper Ground Street Mission; Thomas Street Mission, Horselydown; the Boundary Row Sunday School, Camberwell; the Great Hunter Street Sunday School, Dover Read; the Carter Street Sunday School, Walworth; the Pleasant Row Sunday Schools, Kennington; The Westmoreland Road Sunday Schools, Walworth; Lansdowne Place Sunday School; Miss Emery's Banner Class, Brandon Street; Miss Miller's Mothers' Meeting; Miss Ivimey's Mothers'

Meeting; Miss Francies' Mothers' Meeting. ⁵⁴ In an address to Spurgeon from the deacons, B. W. Carr made the statement, "Your skilful generalship has laid ten thousand happy donors to your charities under lasting obligations to you for providing outlets for their benevolence." It allowed them to lay up treasures in heaven by paying "into the exchequer on

earth of their substance." ⁵⁵ On the day of his Jubilee celebration the deacons greeted Spurgeon as "Pastor of this Ancient Church," and recognized that he had been "richly endowed by the Spirit of God with wisdom and discretion" whose conduct as "our ruling Elder has silenced contention and promoted harmony." The original 300 had multiplied to nearly ⁶,000 and "under your watchful oversight the family group has increased without any breach of order." His natural abilities did not encourage indolent habits, his talents gave stimulus to diligence, prosperity did not elate him and success did not make him vainglorious but rather awed him into increased rigor of discipline. He had outlived the calumny that assaulted him in the early days, the "secularists who once denounced, now salute you."

Where his theology had failed to convert them his philanthropy enchanted them.

You are lifted in public esteem above suspicion, as a true man—no traitor or time-server." His very name was an emblem of purity and power and he was

accounted "second to none among living Preachers." ⁵⁶ One may never be able to give an accurate count of the number of various benevolences and outreach ministers for which Spurgeon shouldered the burden of seeking financial support. It doubtless had a cumulative effect in the increase of stress on his life. He knew it, but the task of planting churches and rallying God's people to go beyond themselves in devotion to the cause of Christ were more needful than personal comfort. The phenomenon staggered Spurgeon himself, while he constantly affirmed that none of this was beyond the zeal of God for his own glory nor the power of God to raise up and sustain these ministries and more. Each gift was celebrated with a sense of gratitude. An anonymous gift of £350 from "a commercial traveler," a bequest of £900, the donation of silver plate worth £40, and the gift of ²⁵ shillings generated by a lending library invented by children in Scotland all were received as

manifestations of the glory of God in the generosity of his people. ⁵⁷ After giving a summary of a meeting of "The Green Walk Mission," conducted by William Olney and presided over by himself, and noting the multiplicity of services and activities engaged in by this mission, Spurgeon, apparently in a moment of amazement wrote, "It was a good meeting, and greatly cheered the Pastor's heart as he saw with what vigour the various

branches of Tabernacle work are being carried on." He went on with a sense of privilege, "Here was a work large enough for a separate church, and yet only one

of many boughs of the old tree." ⁵⁸ Amazingly, this report was followed by the report of a meeting of the "Metropolitan Tabernacle Loan Tract Society" the work of which had generated three other organizations, the sick Fund, the Maternal Society, and the Mothers' meeting, which Spurgeon characterized as "necessary adjuncts of the Tract work." In addition a mission in Bermondsey had been started through the tract work. William Olney, Jr. became the lead church planter at Bermondsey. In November 1882, Spurgeon announced that William Olney and friends had "secured a suitable site in the Bermondsey New-road for the erection of a missions-hall in which to continue the work of the last twelve years." The large hall should accommodate 700 persons, have a school room for 400 children, and rooms for Bible classes, mothers' meetings, and temperance work. At a cost of £5000, 2000 had been promised and Spurgeon insisted the "this business must be carried through with spirit: done at once, and well done, and no debt." Every

true friend should take his share of giving. ⁵⁹ The money did not come in as quickly as desired, and when Spurgeon returned from a period of rest, he made a strong appeal for the "thousands upon thousands of the working-classes" in the Bermondsey area without God. With real intensity of purpose, Spurgeon asked what should be done with so few churches and chapels there with little ability even to touch the hem of the evil.

Though he had "no desire to try brass bands and tambourines" even that would be better than status quo. God had given an excellent leader for the work and a band of choice and holy men and women ready for the work. They did not need grandiose and elegant architecture but room and shelter were not superfluities.

Those who could not go into the streets to preach, or go from door to door among the poor, as these would, ought at least to be the Master's stewards to build a hall for them. "We shall not beg," he wrote with some obvious irony, "for the building is for our saviour Jesus." Those that love him will prove their love in "substantially aiding in a work which is for his honour, and for the good of souls whom he loves." Ongoing needs of college, orphanage, colportage demanded the regular help of friends, so this matter must be settled quickly and

not be allowed "to encumber the march of the army." ⁶⁰ A bazaar garnered most of the remaining money needed for construction and encouraged Spurgeon to say, "This great enterprise will be inaugurated most hopefully; by the help of a few more givers the matter will be put out of hand.

Another well opened in the wilderness!" ⁶¹ The work grew and in 1884 Haddon

Hall was built and occupied as the center from which evangelistic and social

efforts were promoted with great effectiveness. ⁶² Viewing all of this as the pastor of this highly driven, keenly spiritual, and practical-minded group of Christian workers, Spurgeon could only rejoice and

wonder at the relentless growth of these gospel-promoting services.

The proceedings throughout were of a most enthusiastic character, and all who were present must have

felt that they had come into contact with Christian workers who were all alive, and seeking by every

means within their reach to bring others to the Saviour. This is another hive of Tabernacle bees, and

we bless the Lord that they work together without using their stings, and the result brings glory to God

and benefit to all concerned. When will all churches be alive, and work, not by some stereotyped rule,

but just as the free Spirit prompts one and another to engage in this service or that? Our army forms

itself into regiments by a natural process, and these attack the enemy with weapons off all kinds,

advancing to the war from all points of the compass. 63

These efforts and the continued multiplication of monetary needs for Spurgeon's "friends" constituted a large part of his efforts to prompt God's people to attempt great things for God's glory and the good of souls. In August 1881 Spurgeon made appeals for four different mission stations in districts in London. He gave generously to each cause himself but could not shoulder the entire burden. He would welcome with gratitude any friends that would help shoulder the work.

Three other chapels were being erected and more urban places need to be occupied speedily for Christ, "unless they are to be left as strongholds of priestcraft or indifference." The people on the spot, in Spurgeon's observation, cared little about the work, but Spurgeon wanted to arouse them to care about their souls. Few care about the truth at first, and unless helped from the outside no place to meet would be provided. "We are at this moment treasurer for four rising places," Spurgeon explained and listed the places as Cheam, New Brompton, Gipsy Road in Lower Norwood, and the village of Hornchurch in Essex. For each of these he mentioned how much was needed to finance suitable places in which to meet. Cares both monetary and spiritual spiraled and circled in and out of each other's sphere in Spurgeon's mind. They often seemed to be united but then would slip through what appeared to be a common plane without connecting. He needed money to do the spiritual work. God needed nothing and the work of the Spirit could not be made more effectual by the medium of exchange that circulated in human society but Christ himself had encouraged the wise and aggressive use of wicked Mammon for heavenly purposes. God had made it so, and Surgeon wanted God's people to make the best use of a finally perishable treasure.

No one knows the many cares which come upon us in connection with the work of extending our churches in needy districts. Large sums could be

advantageously used, but they do not come. Our own purse is not spared, but the work is great and demands large, and yet not so large but that a few wealthy persons could make it easy. We sometimes sink in spirit as we see how little the souls of men are cared for by those who call themselves the Lord's. If growing London is not provided with the means of grace coming generations will blame us. As the Lord enables us our utmost shall be done. ⁶⁴

Spurgeon's College

The greatest influence for good or evil in the world, and peculiarly in the church, Spurgeon believed, consists of those that purport to be ministers of the gospel.

And yet preachers of power are "few and far between." ⁶⁵ It is but justice, Spurgeon believed, that ministers be withheld from the church if the churches do not learn how to value such gifts. True ministers are of the Lord's choosing, endowing, and qualifying. An effort to supply the churches by eliciting services of the unconverted is foolish and destructive and an intrusion into the office of the Holy Spirit. Wolves are set over the sheep and the evil one is allowed to sow seed in the field of the kingdom. Neither universities nor Episcopal hands can supply a divine call and endowment.

The depth of his conviction that no human agency can call, set aside, and endow a minister of the gospel overflowed in one intense and extended sentence. "Both those who usurp the Spirit's office and send, and those who admit to the imposture and are sent, may think themselves mercifully favoured that they escape the immediate judgment of God; but they may be assured, beyond all hope, that no power of a divine kind ever will or can rest upon the ministrations thus inaugurated, for God will not own the messenger of men, nor set his seal to

a commission which did not originally emanate from his throne." ⁶⁶ The surplice may fall on uncalled shoulders, but not the prophetic mantle.

Those men, however, whom God has converted and commissioned must receive instruction—neither the eloquence of Apollos nor the humility of Timothy will alone suffice, but Aquila and Paul must come alongside. Pure churches have not only prayed the Lord of the harvest to send forth laborers, but always found ways to give instruction to a called ministry without fear of intrusion on the work of the Spirit. Some of delusive conviction have feared this, but "their own decline both in numbers and ability will ere long either convince them of their error or cause their extinction." The Spirit will not do by supernatural means what he has already provided for by natural means. "He has given us an inspired book, but he does not enable human beings to read it without having learned their letters, neither does he miraculously endow men

with a knowledge of the original tongues." ⁶⁷ Since men in their pursuit of the divine will are not to be as passive recipients like Belshazzar's wall or Balaam's donkey, "preachers must be instructed in some measure, and the only rational questions which can be raised relate to the measure, the manner, and the subjects

of the instruction." ⁶⁸ Spurgeon fervently hoped that the church had gone beyond the day "in which

we need seriously to argue for the utility of mental and spiritual culture." He resisted and resented that "conceited ignorance which is infallible in its own assertions, and therefore refuses further light." God needs not our education but even less our ignorance, and does not isolate himself to the "uncouth and boorish" but may use a man intent on learning. As conversion makes thrifty, honest stewards, so illumination of the inner life makes men prize intelligence and knowledge with the pursuit of further opportunities to dispel the darkness and walk in the light. After further striking biblical illustrations of this idea, Spurgeon came to the point, "Our assured conviction is that there is no better, holier, more useful or more necessary Christian service than assisting to educate

young ministers." ⁶⁹ This conviction was only intensified with the years as he reflected in the Annual Report of 1882: "When we think of the value of a wellinstructed minister of the gospel, and of all the beneficent institutions which are sure to spring up around him, we sometimes think the work of training ministers

to be superior to all other services done to the Lord and his church." ⁷⁰ In the light of that conviction, Spurgeon developed the Pastors' College. The opportunity to prompt a student toward the expansion of natural gifts and knowledge of literature, science, and culture had no intrinsic merit apart from the growth of the student in spiritual fervor and effectiveness. Spurgeon showed the depth of his conviction and the raciness of his style by reinforcing this

conviction in a series of sentences each bearing the power of a proverb.

They are not to be warped into philosophers, polished into debaters, carved into metaphysicians,

fashioned into literati, or even sharpened into critics, they are to be "thoroughly furnished unto every

good work." The Scriptures must be their chief class-book, theology their main science, the art of

teaching their practical study, and the proclamation and exposition of the gospel their first business.

With all knowledge they may intermeddle; but upon the knowledge of Christ crucified they must

dwell. Books and parchments should be prized, but prayer and meditation should be supreme. The

head should be stored, but the heart also should be fed with heavenly food. The tutors should be men

of equal learning and grace, sound scholars, but much more sound divines, men of culture, but even

more decidedly men of God. 71

Ten years later in 1885, as Spurgeon reflected on the development of the Pastors' College, he remained unchanged in his overall perspective. He wanted to "maintain and spread the gospel of the grace of God" by educating men called of God to witness for Christ. More particularly, he aimed to "explain and expound the doctrines of grace so that they might be clearly understood and

firmly held by our rising ministry." ⁷² His mark would be missed completely if the institution merely gave knowledge without inculcating a "holy enthusiasm

for the doctrines of grace and their publication in the name of the Lord." ⁷³ The scholars are thrown together in an atmosphere of mutual edification,

sharpening one another by critical engagement without fault-finding. Learning skills and truth without losing zeal or spirituality should be the aim of the school.

Its connection with "the largest church in Christendom" gave many advantages.

The students were members of the church at the Tabernacle and expected to unite in its meetings for prayer and participate in its ministries. Church government, revivals, Christian fellowship, homiletics, pastoral oversight, dealing with men's souls—all were displayed in practical outworking before them and enforced by classroom discussion. "An observant young man cannot fail to carry away with him ideas, plans, methods, and stimulating influences

which will perhaps unconsciously affect his whole future career." ⁷⁴ The prosperity of the college in 1882 allowed the institution to support several men that had gone out from it to destitute areas and gather congregations. "Thus it continues to be," Spurgeon reminded his supporters, "what it was designed for at the beginning,—a home mission, attending to the necessities of the people to the

utmost of its power." ⁷⁵ Spurgeon's view embraced not only a church-centered education but a familycentered living situation. He did not enter into controversy with other arrangements, but believed that students living in families of the church minimized the temptation to levity, maximized the experience of family worship, sobriety, and economy, and maintained them in normal life. In addition they would never have either too little or too much living space for the students and would avoid embarrassment on both counts.

Spurgeon never rejected a student on account of meagerness in education or culture as long as he was convinced that the student's call was from God and his zeal deeply ingrained. Some knew only that the Bible was true and Christ was a precious Saviour, but all had demonstrated tenacity in that they had preached for two years, sometimes in spite of ridicule and opposition. Nor did their complete inability to finance their way hinder his accepting them. The crudeness and ignorance of some reflected poorly on the college, but Spurgeon would not muzzle them, for their failures would teach them. As Spurgeon analyzed this, he showed his determination not to be dissuaded from his purpose by the loud critics, ever-ready to pounce on a Spurgeonic enterprise. "It is, of course, harder work for them," Spurgeon acknowledged, "and their mistakes and early failures have been quoted against the College; but," Spurgeon countered, "if they can bear the labour, we can endure the discredit, knowing that the pleasure of seeing their future usefulness will abundantly repay us for the occasional pain of being

taunted with their inefficiencies and crudities." ⁷⁶ If God sent them 500 such men, he would accept them all and God would prompt his stewards to pay up

commensurate with the opportunity before them.

Spurgeon had emphasized the necessity of hard work from the beginning of the enterprise and often returned to that theme. In July 1871 Spurgeon advertised for more students: "We have need of more students at the College. Many have gone to pastorates. Several have been removed by sickness." He looked for the Lord's provision of really gracious earnest young men, no matter how poor, nor how many. Approving the fitness of the applicants took some weeks, and in order to make the August start date, the applications needed to be prompt. "Only devout, hardworking, studious, holy men need apply. A life of toil and probable poverty lies before them; and if they are not called of God to the work, woe to them. Whosoever is truly called, we shall be glad to take as Aquila did Apollos,

and show him the way of God more perfectly." ⁷⁷ The first student, and for some time the only student, in the college was T. W.

Medhurst. ⁷⁸ Only four months younger than his mentor, Medhurst was born on October ³¹, 1834. From the time of his birth his religious training was among the dissenters. In his youth he was apprenticed to a rope-maker in London and soon began to attend Surrey Tabernacle where James Wells was pastor. The thought and fascinating rhetoric of Wells attracted Medhurst and he became a devoted attender of not only Sunday but also week-night services. Soon he heard of an unusual service, a missions' service, to be held at Maze Pond Chapel. He was struck with the preaching of a very young man newly arrived in London as pastor of New Park Street. He resolved to go to hear him preach in his own pulpit. Overcoming a great trauma of conscience (for after all, the new minister was reputed to be an Arminian), Medhurst went and heard Spurgeon preach on Hosea 6:3: "Then shall we know if we follow on to know the Lord." Spurgeon substituted "as" for "if", replacing the translators' supplementary particle. This led to regular attendance and a growing conviction of sin interspersed with short interviews with Spurgeon. Medhurst was led to a Christian profession under the influence of Spurgeon in 1854. Through a series of letters, in which Spurgeon answered Medhurst's question, "Am I one of God's elect," Spurgeon led him to focus on the elements of calling that were consequent to election. Spurgeon finally interviewed Medhurst, was convinced that he had been converted, and baptized him in the New Park Street Chapel on September ²⁸, 1854.

Medhurst's zeal for Christian work—distributing tracts, visiting the sick, teaching Sunday School, preaching outdoors from which conversions resulted— led to the discovery of gifts for Christian ministry. He had just finished his apprenticeship and was ready to enter into a trade with the promise of good success. Spurgeon called him into his vestry and suggested that he leave his

trade to concentrate on study for the pastoral ministry. Medhurst took two weeks to deliberate and took Spurgeon's suggestion as the will of God for him.

Spurgeon arranged the financing for his livelihood and, after trying for a time to provide personal tutoring in a theological course, Spurgeon sent him to study under C. H. Hosken at Mill Road Boarding School in Kent in July 1856. He returned to study under George Rogers at the Independent church in Albany Road, Camberwell, a district of Southwark, London.

Spurgeon created the contact between Medhurst and his first church at Kingston-on-Thames. He performed the marriage ceremony of Medhurst to his first wife and advised him to accept a call to the Baptist church in Coleraine in Northern Ireland as his second pastorate. "Go and the Lord be with thee!" he advised, expressing an intense interest in Medhurst's usefulness; "I shall have as much joy in your prosperity as in my own." "What will poor Kingston do?"

Spurgeon asked. "I will help them as aforetime." Spurgeon wrote Medhurst frequently, particularly at times of trial for his "first student." A severe "personal and domestic trial" brought solace from Spurgeon as did the death of a daughter in May 1884. "May you be sustained under your heavy trial! Now that you and your dear companion are most fully realizing the void which is made in your household, may you find living consolations flowing into your hearts!" During the time of this difficulty, Medhurst collected £100 to give to the orphanage. "Many sons have done gloriously," Spurgeon commented, "but Brother Medhurst has excelled them all, notwithstanding many afflictions and heavy

trials." ⁷⁹ Another trial in December 1885, some malady or depression concerning his wife, brought Spurgeon's empathetic lines: "The Lord help you! You are indeed tried. I wonder whether there is some special need in your case and mine for these continual cuts of the knife. It is assuredly according to wisdom and love, and there we must leave it." His wife's death in February 1886 brought Spurgeon's words: "The Lord sustain thee! It is well that your trial should end, even though it be in this crushing loss. … I pray the Lord to reveal his love in this dark hour." In 1888 Spurgeon signed a copy of volume five of the Treasury of David to Medhurst: "To my always loving and ever-faithful friend, and brother, and son, T. W. Medhurst, to whom I am most tenderly attached, in whose usefulness I heartily rejoice, and by whose loving acts I am often solaced

in my affliction—a small token of my love." ⁸⁰ Medhurst wrote a pamphlet entitled "Is Romanism Christianity?" while he served as pastor in Glasgow, an article that was republished in "The Fundamentals" in America. Ernest W. Bacon in his biography made the

erroneous claim that Medhurst "crossed over to America and became head of some strange sect, and appeared arrayed in gorgeous robes, a sad anticlimax for

Spurgeon's first student." ⁸¹ This error was followed by Patricia Kruppa in her study of Spurgeon. In fact, Medhurst remained faithful to his Christian calling until his retirement in 1910. He died at eighty-three years of age on February ¹⁸, 1917. His first-born son, however, named after Charles Spurgeon, Charles Spurgeon Medhurst, ended a twenty-year missionary career in China in 1904, the Baptist Missionary Society requesting his resignation because of his connections with the Theosophical Society. He lived his last six years, dying in 1927 in Sydney in Australia as a minister in the Liberal Catholic Church, an ecclesiastical organization founded in order to accommodate those that wanted

to express their theosophical worldview in the context of Christian ideas. ⁸² C. S.

Medhurst translated the Tao-te-Ching of Lao-tzu into English comparing its text with passages from the New Testament, Christian spiritual and pietistic writings, philosophical writings, and other eastern metaphysical writings. He closed his introductory analysis with the words, "May this renewed effort to increase the range of the Old Chinese Mystic's influence, distribute to others some of the

quiet peace which the study of his work has brought to the translator." ⁸³ As Spurgeon gave thought to how Medhurst and others could best be educated, he knew that the monetary barrier would be a virtually insuperable hindrance to their education. Spurgeon wanted to provide for education, books, clothes if necessary, and even incidental expenses. No man of discernible gifts and compelling call should lack a requisite education for lack of money. In addition, Spurgeon's views of the gospel and of the content of training were distinct from the prevailing opportunities in the dissenting academies of the day. "I may have been uncharitable in my judgment, but I thought the Calvinism of the theology then taught to be very doubtful," Spurgeon recounted in 1870, "and the fervour of the generality of students to be far behind their literary attainments." He went on to explain the accumulating concerns that culminated

in his decision to establish the College:

At the time 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. Mine was a peculiar work, and I

felt that without interfering with the laudable objects of other colleges, I could do good in my own

way. By these and other considerations I felt led 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 all other knowledge helpful to the

understanding and proclamation of the truth.

His quest for a person with a common heart and with qualifications for the task ended on George Rogers, Pastor of the Independent Church, Albany Road,

Camberwell. He was born at Ardleight Hall in Essex, historic Puritan country.

Rogers was converted and given desires for Christian ministry at an early age.

His parents, without compromise of conviction, saw to it that he received an education "in harmony with that design." As staunch independents, they would receive nothing from the established church, but put him for two years under private tutorship "of a minister of considerable classical attainments in Northamptonshire." After that he entered a college at Rotherham in Yorkshire.

Prior to his settlement in Camberwell, Rogers had served two different congregations. He was founding pastor of that Albany Road congregation and labored there for thirty-six years, when, at almost sixty, he came to Spurgeon's notice. Particularly attractive to Spurgeon was this: "Amidst all the changes that have been going on in theological views during his lifetime, and particularly in his own denomination, Mr. Rogers has faithfully adhered to the old evangelical truth; he has been a Puritan from his childhood, and is a Puritan still. He has a well-defined creed, and is not ashamed to own it." Earlier Spurgeon described Rogers in similar terms and with equal affection. "This gentleman is a man of Puritanic stamp," Spurgeon approvingly noted, "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." Spurgeon described their relationship as one of "uninterrupted comfort and delight" and "in spirit and temper he is a man with whom our communion is perfect." Except on the point of baptism, they were of one mind and heart, and equally intense in their desire to work and in their love for the task. "Into this beloved minister's house the first students were introduced, and for a considerable period they were domiciled as members of his family." Though he turned seventy-five in 1874, "his eyes are not dim, nor his natural force abated. He preserves the joyousness and geniality of his youth, and exhibits a measure of dry wit and sanctified humor sufficient to

make the severest study a pleasure to his young disciples." ⁸⁴ In August 1869 Spurgeon printed an article on the College from The Examiner published in New York. The article was largely descriptive, made some points of evaluation, but spoke positively of its suitableness for the purpose of providing an adequate ministry for "a particular sphere of society, in a land where society

is cast in inflexible moulds." ⁸⁵ The student population arose largely from the Tabernacle evening classes, composed of large numbers of the lower middle class population so abundant in the Tabernacle. Some also came from the Bible class for young men and the Evangelists Association. It was supported at the rate of £5,000 per year by offerings from the Tabernacle and special gifts from donors. The students learn from tutors "under the direction and with the stated

teaching of Mr. Spurgeon himself," along with George Rogers, and James Spurgeon. The subjects included English language, Mathematics, Logic and Natural Philosophy, Intellectual and Moral Philosophy, Latin, Greek and Hebrew, Biblical Literature, Systematic Theology and Homiletics. The article emphasized, twice, that the theology taught was Calvinistic. The normal course was for two years duration, though abbreviated at times in order to supply preachers for much needed mission work. At that point ¹⁸⁶ students had gone from the college, of which ¹⁷⁷ still served in ministry. They had begun fortyfour new churches and erected thirty new chapels. Eleven church starts were being contemplated in destitute districts of London. The writer sought independent evaluations from brethren not connected with the Tabernacle of the effectiveness of the ministers sent from the college. Obviously, it had Spurgeon's full support, and "He is not the man to spend his strength on unavailing labours." Other opinions, from a variety of backgrounds, were "not widely apart." The reporter revealed that "The evangelical spirit, the godly, earnestness of the young men, and the great usefulness of their labours of winning souls to Christ and gathering churches, were fully recognized and applauded." He found also that the esprit de corps of Spurgeon's young men sometimes took forms "which are not agreeable to outside brethren." Coincident with confidence in the immediate evangelistic usefulness of the college men was some hesitation as to whether they had the "intellectual discipline and culture

necessary for sustained and permanent usefulness on the same fields." ⁸⁶ Spurgeon was unapologetic about the theological stance of the college as well as the kind of person that might apply. Any that did not share his theological views should not apply, for their sure refusal would only cause consternation, both for the student and the president. Advertising for the Michaelmas term in 1874, Spurgeon said, "Applicants must be preachers of some experience and ability, sound in the faith, and earnest in soul, or we cannot receive them." Such as these should certainly apply, however, for "of such brethren we cannot have too many." He also made it clear that "no consideration of poverty or backwardness in education need prevent earnest and efficient speakers from

applying to us." ⁸⁷ In deflecting criticism, Spurgeon sought to be magnanimous. "To single out an instance of failure, and to measure all by that standard, would be so unfair that we do not suspect any "Christian of such injustice," he wrote in 1874; "to expect that all should be as distinguished as some have been, would be unreasonable, but without vaunting, we can claim that as winners of souls, as founders of churches, and as workers in the ministry, the men from the Pastors'

College occupy, by God's grace, no dishonourable position." ⁸⁸ When they came, they must have gifts and experience that no education could provide; their first study would be in Bible, doctrine and homiletics that would help them sustain a lifelong ministry of the Word; if they could stay longer they would receive instruction that would help them adjust more readily to a wider variety of cultural settings for effective ministry.

Celebrating twenty-five years of ministry in London in 1879, Spurgeon called the Pastors' College Conference in May a "joyous occasion" in which the "presence and power of God were manifestly felt." He gave a brief resume of the college's accomplishments and a defense of its relevance. The number of men that passed through the college was 548, of whom 432 remained in the field and

in the Baptist ministry. He explained that a slight shift in approach had occurred.

From the first we have given as good an education as the exigencies of the times allowed, but as the

demand for ministers is not now so pressing, and the supply of students is also larger, we have been

able to allow our young brethren a longer term of study, and the majority of them now remain for three

years instead of two. We have never deserved the reproach of lowering the standard of ministerial

education, for we laid out our life to raise it. We hope soon to sweep away the last rag of reason for the

charge. The gospel and the Holy Spirit are with us far before human culture, but, when we have these,

the more a man knows the better. 89

In the first series of Lectures to My Students published by Spurgeon, he explained that "in the Pastors' College definite doctrines are held and taught."

These were summarized as the "doctrines of grace and the old orthodox faith."

They held no "sympathy with the countless theological novelties of the present day, which are novelties only in outward form." Their stance on doctrine was well-known and they made no profession of latitudinarian charity. In the second series of Lectures Spurgeon gave another advertisement for the College and

expanded the doctrinal explanation a bit:

As it would be quite unwarrantable for us to interfere with the arrangements of other bodies of

Christians, who have their own methods of training their ministers, and as it is obvious that we could

not find spheres for men in denominations with which we have no ecclesiastical connection, we

confine our College to Baptists; and, in order not to be harassed with endless controversies, we invite

those only who hold those views of divine truth which are popularly known as Calvinistic,—not that

we care for names and phrases; but, as we wish to be understood, we use a term which conveys our

meaning as nearly as any descriptive word can do. Believing the grand doctrines of grace to be the

natural accompaniments of the fundamental evangelical truth of redemption by the blood of Jesus, we

hold and teach them, not only in our ministry to the masses, but in the more select instruction of the

class room. Latitudinarianism with its infidelity, and unsectarianism with its intolerance, are neither of

them friends of ours; we delight in the man who believes, and therefore speaks. Our Lord has given us

no permission to be liberal with what is none of ours. We are to give an account of every truth with

which we are put in trust. 90

The same year as the publication of the Second part of Lectures to My Students, Spurgeon included in the Annual Report of the Pastors' College another strong affirmation about the theological commitment of the college to a uniform and clearly articulated Reformed orthodoxy. No compromises were allowed but all

was to be held clearly and without equivocation. In 1881 he wrote:

The College started with a definite doctrinal basis. I never affected to leave great questions as moot

points to be discussed in the Hall, and believed or not believed, as might be the fashion of the hour.

The creed of the College is well known, and we invite none to enter who do not accept it. The

doctrines of grace, coupled with a firm belief in human responsibility, are held with intense conviction,

and those who do not receive them would not find themselves at home within our walls. The Lord has

sent us tutors who are lovers of sound doctrine, and zealous for the truth. No uncertain sound has been

given forth at any time, and we would sooner close the house than have it so. Heresy in colleges means

false doctrines throughout the churches; to defile the fountain is to pollute the stream. Hesitancy which

might be tolerated in an ordinary minister would utterly disqualify a teacher of teachers. The

experiment of Doddridge ought to satisfy all godly men, that colleges without dogmatic evangelical

teaching are more likely to be seminaries of Socinianism than schools of the prophets. Old puritanic

theology has been heartily accepted by those received into our college, and on leaving it they have

almost with one consent remained faithful to that which they have received. 91

Not only was Spurgeon unashamed of the "creed," he was unashamed of the caliber of student and the product of the education. His aim was to help men that had no funds for education. Had they been required to pay "they must have remained illiterate preachers to this day." Spurgeon, therefore, often provided not only tuition and books, but frequently board and lodging and in some cases

clothes and pocket money. ⁹² These disadvantages prompted some critics to accuse the college of doing slipshod work. Spurgeon resented the criticism as "based upon falsehood and created by jealousy"; and while in its twenty-five years the school "never deserved to be charged with giving a mere apology for an education," if the reproach was ever in any sense warranted, "it is utterly undeserved now that the time of study has become more extended, and a fuller

course of training has thus become possible." ⁹³ Spurgeon was not interested in scholarship for its own sake, but provision of learning experiences to make more efficient and prepared ministers of the gospel. To increase prestige by refusing the poor man or the "zealous young Christian whose early education has been neglected" would mean missing many eminent and useful men from all ranks, neglecting many a diamond in the rough whose polishing would involve pains that would, nevertheless, be rewarded a thousandfold. Spurgeon wanted to see the ploughmen, the fisherman, and the mechanic taught the ways of God more perfectly and enabled to proclaim "in the language of the people the salvation of

our God." ⁹⁴ Spurgeon's delight in the acceptance of his college men by the churches and

their prosperity in their work appeared in virtually every edition of The Sword and the Trowel. F. J. Ward had settled at the Baptist church on Mermaid Street in Rye, Sussex, had been given an excellent formal welcome by the churches there and ministers of the surrounding area, and "the church and congregation

have been much revived since Mr. Ward's brief labours among them." ⁹⁵ Mr. Layzell had a similarly impressive welcome at the Baptist church in Ashdon near

Walden, Essex. ⁹⁶ He was "pleased to see how much Mr. Crabb is beloved by the church in Rothesay, who have given him a handsome testimonial in token of their respect for him, and of thankfulness at his election to remain with them rather than remove to a more remunerative sphere of labor." Other men from the college had been called to spheres of labor in the churches. "Mr. Jeffrey, a much beloved student, has settled over the church in St. Paul's Square, Southsea. May the richest prosperity attend him. Our dear brother Mr. Mayers will, we trust, strengthen the hands of the brethren in Bristol; his place in Battersea is ably supplied by Mr. Bax, of Favesham. Mr. Davidson has removed to Chipping Sodbury. Mr. Williams has finished his studies with us and commenced at Clay Cross; Mr. Rotham has settled over the church at Stourbridge; Mr. W. Townsend at Enfield Highway; Mr Soames at Crook, and Mr. Kitchener at Walsingham, both in Durham; and Mr. Askew at Burton-on Trent." After twenty-six years he could say: "Among the many good men and true, there are certain names which are known throughout our whole denomination as men of power and influence."

London would not soon forget Archibald Brown, Cuff, Sawday, Bax, Williams, Frank White, while Bristol rejoiced in Gange, Reading in Anderson, Cambridge in Tarn, Bradford in Davis, Leeds in Hill and others, just as valuable if virtually anonymous who for "Christ's sake and the love of the church, bear the thousand ills of penury without a murmur, and labour in the midst of their poor

congregations, having no reward but the smile of the Great Father in heaven." ⁹⁷ Calling these names and places and contemplating the ministries improved and strengthened through the instruction received at the college drove Spurgeon to great sacrifices to maintain the stability, and improve the facility, of the college.

Whereas in 1882, Spurgeon had reported that he had "diminished the number of students" in light of a glut of ministers for the number of positions available in the denomination, an urgency for the continuation of the college and not stinting its enrolment was increased by 1884 when Spurgeon began to see palpable evidence of theological decay in some of the churches of the Baptist Union, and a spirit of fear of confrontation hovering over the corporate meetings of the Union. The peril of diminishing the output of the Pastors' College lay in the fact that "there is an orthodox and a heterodox party in almost all the

churches," and he foresaw lines of division drawn soon. "We must be ready with good, well-educated men, to teach the old faith, and to teach it intelligently, and with fullness of instruction." Those willing to open their eyes will see that "alarming alterations are coming on faster and faster, and the old landmark men must fix their positions, and maintain them as for dear life." The facts made it all the more necessary for his friends to help with the college that it might "raise up

many a true defender of the faith once delivered to the saints." ⁹⁸ Even when compared with the highly visible and necessary work of mercy at the orphanage, Spurgeon preferred that support of the college be maintained. He seemed to fret a bit that the college, his "first and chief institution," took second place in affection to the orphanage, for "common humanity pleads for orphans,"

while "there must be a love of the gospel to make a man care for students." ⁹⁹ As for himself, Spurgeon testified in the third person: "Even his love for the orphanage cannot make him place the college in the second rank. No amount of sympathy for the widow and the fatherless will ever make him forget the important work of training men to preach 'the glorious gospel of the blessed

God.'" ¹⁰⁰ At the prayer meeting on December ²⁸, 1881, an offering was taken to make the total for the college £1881 for the year. "Most people," Spurgeon winced, "forget the old love—the college, to help the new one,—namely the orphanage." Supporters should do the one and not leave the other undone. "Is it

not as good a work to train a minister as to educate an orphan?" ¹⁰¹ Spurgeon received many letters from former students. At the end of a compilation of achievements of the college students in a variety of venues in England, one of the reports contained a letter that could not but encourage Spurgeon to continue the work with all the zeal he could muster. The letter was intended to give joy and encouragement to the "President" for to him "I owe my conversion, college training, and those undefinable blessings which come from knowing him, and being brought under the spell of his influence." The student prayed that the Lord would preserve Spurgeon's life, promote his health, and

increase his happiness. ¹⁰² When the Australian alumni met in conference they took the opportunity to express their "unabated love" for Spurgeon and the "continued, nay, growing sense of obligation to the Institution where we received so much invaluable preparation for our life work." They never failed to give exuberant expression of love for Mrs. Spurgeon, "that tried and true friend of all the students." They reported on the moves and ministries of their fellows in Australia and expressed admiration for the courageous work of other college graduates in missionary labors in difficult places. The words of exhortation and gratitude from these

students must surely have overcome the carping of the educational pundits of England. "May you, beloved President, be greatly strengthened and encouraged in your heavy charge," they wished for him personally, while for the college they desired a "constant succession of men in training whose 'all is on the altar,' and may we all be steadfastly expecting to share the joy of Christ's coming day that's coming by-and-by." Spurgeon responded: "Very heartily do we reciprocate the sentiments of our Victorian brethren; and over land and sea, we send to them, and to every member of the Conference, our Christian love and good wishes; and for each one we pray that 1886 may be the holiest and happiest year we have ever known, and the most richly blessed in the work of winning

souls." ¹⁰³ When he could, Spurgeon extended the time of study for the students. Some always had to leave early, perhaps earlier than they should. But he had no power to retain them. Eager churches assaulted their consciences with visions of souls perishing for their negligence in going to the ministry sooner. When he did succeed in keeping some in school in spite of the entreaty of a church, "the good deacons of the eager churches thought me a sort of harsh jailer, who locked up his prisoners, and would not give them up at the entreaty of their friends." On one occasion a deacon wrote Spurgeon and admonished him to loose the student for the Lord had need of him; Spurgeon wryly remarked that "I would have let the young man go if I had thought that he was one of the donkeys to whom the passage referred." Spurgeon was persuaded that "it is good to give the brethren a

longer space for preparatory study." ¹⁰⁴ To Spurgeon, as president, fell the uncongenial task of dismissing a student that could not perform well enough to benefit from the training provided. "Young men who come to us loaded with testimonials, are occasionally found after a while to be lacking in application, or in spiritual power." After admonishment and trial with no improvement, "they have to be sent back to the place from whence they came." Others, however, Spurgeon called as "good as gold" but their "heads ache and their health fails under hard study." Sometimes from lack of mental capacity "they cannot master the subjects placed before

them." They must kindly, but firmly, be set aside. ¹⁰⁵ This condition pointed to the difficulty of selecting the right students for training. He used 2 Timothy 2 as a guide; they must take faithful men that would be able to teach others also. In looking at the combination, Spurgeon recognized that finding both in one person was rare indeed. Faithful included both doctrine and experience. He did not look for feverish enthusiasm without a grounding in truth; nor did he seek a formal rigidity of orthodoxy that exuded no warmth of love for God, the gospel of

Christ, and fellow sinners. He explained:

Men who have a deep experience of the things of God, and a grip of truth which they cannot relax, are

likely to remain faithful to it, and are to be preferred. Faithfulness is better than scholarship, the two

combined are best; but we can give the second, the first must come from God alone: therefore, to begin

with, we must mainly keep our eye on the spiritual jewel of faithfulness. Alas, we are frequently

deceived, and even the letters of pastors and the judgments of churches cannot save us from this

calamity. 106

Aptness to teach, however, even more remote from the possibility of early judgment, made the predictability of success more complicated. One might be faithful, eager to learn, submissive to authority, and a marvelous student of the classroom and colleague of fellow disciples. But the lack of ability to teach often proved an embarrassment to these other fine qualities. Spurgeon had observed the sad event and had lamented the loss in the investment of time and energy on

the part of tutor and student.

The truth is in them, but they cannot either get it out of themselves or get it into others. In all

probability the persons to be taught could give no reason for their aversion; but the aversion is plain

enough; the brother has no winsome ways, he has something forbidding in his countenance, or his

tones, or his general style; one could hardly light on the exact point of disqualification; but the fact is

clear, the man cannot teach, for nobody will learn of him. Matters of temper, heart, and spirit, and even

of mannerism, in some secret manner impress common folk for or against a person who aims to be

their teacher; and it is of no use arguing against that impression, for it will not be removed by

argument. 107

This gift, at least in matters of doctrine and spiritual application, came by sovereign bestowal of the Holy Spirit, a "nameless endowment, a mystic anointing, a sacred unction from the Holy One by which the man is qualified as he never could otherwise have been by all the teaching which his fellow

Christians may bring to bear upon him." ¹⁰⁸ The college always walked carefully with great circumspection, for its task was holy and the tendency to human corruption either in content, method, or attitude was great. The impossibility of absolute uniformity on these matters would emerge soon enough.

Although in 1881 Spurgeon observed a remarkable unanimity in theological and spiritual commitment among the college men and could write "they have

almost with one consent remained faithful to that which they have received," ¹⁰⁹ four years into the Downgrade Controversy, Spurgeon had painfully seen "the torrent of error so strong, that certain of them have been carried off their feet, and stand no more with us." For the others, however, he remained thankful and saw in them "the firmness and growing graces... against whom the floods cannot prevail." He would have counted the labor well repaid, had the few that departed

also remained true, but as it stood "there were with us many men valiant for the truth, and loyal to their heavenly King" that would light up a candle in dark places never to be blown out. David Gracey added that "Peace and brotherly harmony have dwelt among us," as well as a "sincere and hearty love of the Saviour, his truth, and the souls of men." Many went beyond their strength in

pursuit of evangelistic work. ¹¹⁰ Though the largest amount of work extending from the college focused on those that toiled in connection with the churches, others labored as missionaries and evangelists at home and abroad. Both church planting and itinerant evangelism had become vital through the college ministry, so that connections were maintained with the North Africa Mission and other places throughout the world. Their labors were often in the hard places, and at times when churches had been gathered, others would come and reap the benefits. Spurgeon viewed this dynamic with an element of lingering despondency concerning his relations with the Baptist Union, but sought to place it in the more comprehensive context of labor for eternity, not present applause. "Churches have been founded by us in numbers never before approached by any school of the prophets," Spurgeon reported, but noted that "others have not been slow to appropriate the churches we have gathered, when the rough work has been done." They had made no complaint, and did not intend to. "That we increased a denomination which cares not for us, is a fact which will be better understood in a coming age than just

now. If God is glorified, and souls are saved, it is enough." ¹¹¹ The denomination sought to discredit the college by calling its men "uneducated" but Spurgeon insisted that the charge was untrue and would not be made if such accusers were more educated themselves. College graduates were simply swelling the ranks of the "unemployed" among ministers according to other accusers. Ministers of the gospel are not members of a trade union, Spurgeon countered, and his intention has always been to pray that the Lord of the harvest would not diminish, but send forth more laborers into the harvest, and his intent was to act in accordance with his prayers. "Among the novelties of the present age is the crime of helping too many men to get instruction in the things of God, too many men to be soul-

winners. We wonder what next!" ¹¹² James Spurgeon, vice-president, looked upon the completed year in 1891 as confirmation of "our faith in the necessity for, and the efficiency of, our system of preparation for the ministry of the gospel in this age of doubts, lukewarmness, and growing conformity to the world." Undiminished was the need for a "definite proclamation of the leading doctrines of the old Puritanic creed."

David Gracey, principal of the Pastors' College in June 1892, giving the first

report for the college after the death of Spurgeon, reminded the readers of The Sword and the Trowel that "the Pastor's College was the first of [Spurgeon's]

philanthropic institutions." ¹¹³ Not only so, it was the "dearest to his heart." The power of Spurgeon's vision and the clarity with which he communicated it became clear in Gracey's articulation of his understanding of the purpose of the Pastors' College. Spurgeon was convinced that the time was ripe for men who, like Rowland Hill would proclaim the simple gospel in homely language to the common people, and that providence had given this time for such a harvest. He knew how the South London folks had responded to his straightforward gospel preaching. He did not disparage the abundance of gifts that were being provided in other areas of Christian work—historians, learned commentators, polemical and critical divines, philosophical apologists, ecclesiastical politicians, and organizers of religious work in various sectors of the population—but in his view the country was destitute of men prepared for, fit for, and committed to the "simple preaching of the gospel." When preaching should be the primary aim of the church, men rushed for other honors and preaching was absent in the places in which it should be conspicuous; indeed "the poverty of the distinct and direct means for supplying 'the simple gospel'... appeared great on all hands, but

greatest where the population was poorest and most dense." ¹¹⁴ This concern for "the masses" put Spurgeon far ahead of politicians and social reformers in their efforts to deal with the difficulties brought on by poverty, dense population, and unhealthy living conditions. Because of his purpose, Spurgeon looked at qualifications in a somewhat different way than the Baptist colleges. "No consideration of social superiority, means, or even educational attainments only, has ever weighed in favor of a candidate; and no early drawbacks of poverty, lowly station, or educational defects have ever of themselves closed the door against an applicant." The one demand of every candidate for acceptance is clear evidence that "he has been called of Christ, and endowed by Him with natural and spiritual gifts for effectively preaching the Word, as pastor, or evangelist, or missionary." Encourage these gifts and the gospel flourishes. If difficulties arose, students were encouraged to ask their questions without fear of being held up to ridicule or contempt. Honest wrestling with personal difficulties was considered a valuable part of the training, for such head-on confrontation was needed in the day by day practical problems future ministry would throw before them.

The educational methods used varied widely because of the multi-faceted, and often bewildering, character of the gifts and backgrounds possessed by the students. Subjects taught included a number of fundamental and elementary

courses, courses in general knowledge, classics, and language, as well as divinity and homiletics. Spurgeon liked to include a course in basic science because of the expansive impact it had on the minds of the students and the interesting source of illustrations it provided. Spurgeon included a lecture in Lectures to My Students entitled "The Sciences as Sources of Illustration." He even provided a scientific apparatus that they might engage in elementary scientific experiments.

David Gracey explained his part of the curriculum in 1891. He used Hodge's Handbook for one course in theology and gave his own lectures in systematic theology in the other. At various times, given the preparation and propensities of students, he led students in a study of Lucretius, De Rerum Natura, the first book of Livy, or the First Oration of Cicero. In classical Greek he had taught the First Book of Homer, the Sixth Book of Herodotus, and Plato's Apologia of Socrates.

In New Testament Greek, he had guided students in reading through Acts, Ephesians, Philippians, Colossians, and Romans. He had drilled several students carefully in Hebrew grammar and, at the junior level, read through Genesis.

Those at the senior level had read portions of Psalms, Hosea, Isaiah, Job,

Exodus, and Deuteronomy. ¹¹⁵ Mr. Fergusson taught philosophy, ethics, and communications. He felt that the spirit of independent enquiry had been excellent during the year and would contribute to each preacher's usefulness in the field of labor for which God had especially gifted him, that "he would give himself to the church and to the work of God—himself and not another." Aiding in this object were studies in Wayland's Ethics, Butler's Analogy, Trench's English Language, past and present, Bain's English Composition, and Fowler's Logic.

Mr. Marchant, a tutor specifically devoted to language studies, reported concerning the continued and growing need for men from the college in the fields of labor, contending that the increase of the number of good men in the field would only expand, rather than diminish, the need for more. In preaching, the supply creates the demand. Seed sown frequently, with harvests following, establishes and expands the need for more such preaching and harvesting. The world given such seed and harvest, will cry for more. Language courses, Marchant reported, had been accomplished with usual success and "quite up to the average attainment."

Mr. Cheshire, the teacher of science, expressed his intent that far beyond the exact knowledge of science he wanted to inculcate, his work would be a failure unless with it, "there came deeper reverence and a fuller appreciation, that all ever-present forces are but evidences of the Eternal mind, upon which they rest.

And whence they come." He also had provided some demonstrations of the practical uses of science in debunking immediate difficulties created by the

deceits of spiritual mediums. ¹¹⁶ Thomas Bowers also reported on the variety of theological, language, and Bible courses had been offered in the evening to men coming from places of work and labor he had seen in their knowledge and their work ethic. Haydn Pinkess gave a brief report on a shorthand class, attended by thirty students, and its success in teaching this very useful skill employing a system developed in

"Manual of Phonography" by Isaac Pitman. ¹¹⁷ With the sting of criticism concerning the nature of the education provided at the College, Spurgeon affirmed those that labored so diligently taking the greater part of the burden. The course was "not an easy one," Spurgeon remarked, as the variety of Gracey's labors along with the comprehensive offerings throughout the curriculum should demonstrate, "and a lover of ease, after carrying it on so long, would feel inclined to drop it." As for him, though others shouldered the academic load, "to one who has so much to do, the one day in the week which is

given to the College is by no means a small addition to our own toil." ¹¹⁸ His brother added: "The President's health has been so good throughout the greater part of the year, that the students have greatly enjoyed, and been much benefitted

by the increased instruction afforded by his Lectures on Friday afternoons." ¹¹⁹ With all this variety in approach, one goal was aimed at—each student would avoid cowardice and take distinct and decided positions for truth and doctrine, "discarding all dissembling and trimming and masterly neutrality." Should they pay a price by enduring the scorn of those that catered to the last new thing in theology, they would buy also spiritual and moral fiber along with "pluck, industry, and faithfulness in the work of Christ." Pastors' College men often were those called as a last resort to places abandoned by all others, places that were almost dead and despairing of any future. Such a position they embraced gladly, leading to the reviving of causes virtually lost to gospel witness. To be used "as the forlorn hope of the churches" was not an insult but a crown to be worn gladly. The doctrine was that of Spurgeon, also considered that which dominated in times of spiritual awakening and evangelistic harvest. It was espoused by the Puritans, the Reformers, and Augustine, and arose biblically from the Pauline epistles and the discourses of Christ. These truths contain the "vital essence of the gospel" and express the "eternal verities of Christ's salvation" and thus are the most "potent and persuasive," though not the most pleasing, ever addressed to the hearts of men. They are the "clearest mirror of the grace of our Lord Jesus Christ, and the chosen channels through which the

Holy Spirit pours his renewing light and life and love upon mankind." ¹²⁰ Spurgeon wanted the college to be a perpetual testimony to the recovery of

true doctrine at the Reformation and its students to demonstrate the same courage that the Reformers did in the face of dangerous hostility. During 1883, at the 400th anniversary of the birth of Luther, Spurgeon made special efforts to insure a visible witness to that desire for future generations. Spurgeon had collected a large number of pictures that presented the Protestant Reformation and had them mounted in displayable form for showing in a variety of venues.

During 1883, he put them on display at the orphanage in order to draw visitors and several churches made arrangements to display them. After making appearances in Southend and Kilburn, the pictures came back to the Pastors' College for November 5-8. After that they would be at Exeter Hall under the auspices of the Luther Commemoration Committee. On November ¹¹ Spurgeon took his part in the Luther Celebration by preaching in Exeter Hall in a special service for young men. His own son, Charles, pastor at Greenwich, would fill his

pulpit at the Tabernacle. ¹²¹ Spurgeon reported that at the close of his sermon at Exeter Hall, some twelve young men "came forward spontaneously, and avowed their faith in the Lord Jesus Christ." The sermon was published under the title

"A Luther Sermon at Exeter Hall." ¹²² On November ²⁸ he lectured at the college on Luther using a method of projecting pictures called "lantern views."

The final residence of the collection was the college.

Pastors' College men speckled the country "from Wick to Redruth, from Norfolk to Wales." They had the largest Baptist congregations in London, almost every Baptist pulpit on the Isle of Wight, and served in Jersey, Guernsey, and Isle of Man. Baptist work revived in Ireland through their labors. Spain, Turin, Naples, and "the fierce Mohammedans of North Africa" were engaged by Spurgeon's men. The Congo felt their witness and almost every important town of South Africa had a Pastors' College trainee. New Zealand, Tasmania, Australia as well as the Falklands, Bahamas, and Jamaica had gospel witness through their zeal. In South America as well as Canada, and in the United States from New England to the western frontier, they had found places for service of

Christ and the gospel. ¹²³ The Sword and the Trowel carried notes virtually every month of Pastors' College men being settled in some place of service.

In 1891, neither Spurgeon's perspective nor his public defense had changed.

In what would be his last report on the college, he emphasized: "We have no occasions to be ashamed of our students, nor of the marked advance which they have made in preparation for their life work." Though all could have done better, he felt obliged to "praise the grace which has enabled us to do as well as we have." Within that accounting of accomplishment Spurgeon included 845 men that had studied for sacred ministry. Virtually all had been preachers for at least

two years before they applied to the institution. The college, therefore, had not essentially increased the number of preachers but hopefully had improved the quality of the preaching and their understanding of pastoral duties. They came, for the most part, with no, or very deficient, learning. The College was established for that sort, that is, "men of good natural parts, who had not been able to acquire a sufficient education in their earlier days." Spurgeon had opened a door of hope "for those who could not pass an examination in the standards of scholarship, but yet had been used of the Lord in the winning of souls." Indeed, the education had not quenched their zeal, but in God's grace he had "made them to be successful winners of souls." ¹²⁴

Buildings

In 1871, Spurgeon began to call for a separate building for the college, and

hoped, in print, "that the means will be sent in due time." ¹²⁵ He soon received a £500 gift in celebration of his ¹,000th published sermon "toward our College

buildings." ¹²⁶ The rooms they occupied under the Tabernacle were very dark, and they had to burn gas nearly all the year round, all day long. This made the rooms unhealthy. He also anticipated an increase in numbers and the space was limited. The construction of a separate building was not needless but absolutely necessary. He looked to God and to his stewards for help. At the rear of the Tabernacle, freehold land was purchased from the Ecclesiastical Commissioners.

It had once been the rectory garden. Carlile wrote that Spurgeon "declared that he intended to grow dissenters in it instead of cabbages." He laid the foundation stone on October ¹⁴, 1873. The college was opened by a series of specialinvitation meetings during September 1874, finally costing, including

furnishings, over £15,000. The buildings also served the Sunday School. ¹²⁷ "The College Buildings are promising well," Spurgeon wrote early in 1873. "They are massive and commodious. A considerable sum of money will yet be needed to completely pay for them, and we dare not and will not incur a debt."

128 In the late summer of 1874 Spurgeon noted that a large legacy soon would be paid to the college, but it could not be used for the college buildings. Much remained to be done as soon as funds were available, for he would not go in debt. In the meantime, "while this hay is being made the flocks continue to eat, and cannot live on provender to come, so friends must remember their

stewardship." ¹²⁹ On August ²⁸, Friday afternoon at the normal time of the lecture to students, Spurgeon gathered all the students round him in the lecture room, and "after praising God for finding the means for the building, he gave an address, and then the brethren united in pleading that the instructions given and received in that room might be attended by the divine blessing, so that able ministers of the New Testament might be there equipped for service." From there the group went to the room set apart for "Prayer and the Communion" and prayed again asking that they would always be fervent in prayer. To the large hall they went next where college public meetings would be held and prayer was offered again for "friends and helpers, that they might be blest in return for their kindness" and in order that they might continue to help still. From there to the common room the group moved, a place where the men would meet between classes in free conversation. Appropriately, they prayed that leisure moments would yield nothing that would grieve the Spirit of God in their times of lighter

communications. "Thus," Spurgeon summarized, "with prayer and song four important parts of the house were set apart for their holy uses." In the evening Mrs. Bartlett's class came to tea, toured the new building for the college, and each one brought a gift. "No one held back, and no one needed the slightest

approach to pressing" ¹³⁰ At the end of the festivities, Spurgeon still needed £2,000 to complete the work. When some of the papers reported that the money was needed to "remove the debt," he recoiled against the very use of the word. Perhaps it was a debt, for Spurgeon had committed to the construction and completion of the facilities before money was in hand; but he insisted, "We have never had a debt or thought of such a thing; we have paid all demands on the spot, and shall be able to do so to the last penny; for if anything cannot be paid for, it cannot be had."

No debt exists until the time to pay an instalment arrives, "and down on the nail we have paid each portion hitherto, and have no fear as to the rest." The Lord's stewards would yet be moved to send help, and the ending will be provided just as surely as the beginning. To make up the £2,000 Spurgeon wrote to all the seat-holders and church members to attend a tea, four groups meeting on September 8, ¹¹, ¹⁵, and ¹⁶. All received tickets for the tea and were encouraged to bring a gift when they came. Spurgeon heaped words of praise on each group as he reported the meetings: "What loving words they gave their pastor! Their grips of the hand he will never forget." The groups differed in size but the spirit of hearty love was the same as each group gave according to its ability. "If anything in this world could afford perfect content it might be found in a pastor's heart when he found himself so generously supported in a work most dear to him," Spurgeon reported, for "never was greater enthusiasm or warmer zeal expressed in any cause." The four evenings, with subsequent in gatherings, supplied the £1,000 anticipated in these meetings. Spurgeon proposed that a "good bazaar" should be arranged for the other £1,000. He announced that the bazaar for the "last stone of the College would be held

immediately after Christmas." ¹³¹ The bazaar was not needed as a matured legacy more than completed the amount needed.

Book Fund as a Means of

Benevolence to the College Pastors Though the book fund was designed to put godly and sound theological literature into the hands of pastors of all denominations, at times it served as a means of benevolence for destitute pastors' families. Susannah Spurgeon related an incident of "one of our own men" whose health had severely declined and whose church was "unable to keep their pastor in the common necessaries of life." The doctors insisted that Australia, "the Utopia of feeble folk," held the key to his survival. He must go alone, leave his wife and three mites of children in England to live by the needle of the struggling wife. Susannah, upon hearing the story, believed that all of them must go together, but the Pastors' Aid Fund was never designed to sustain such heavy expenses. Soon, however, a sum came into the hand that encouraged her. Only £16 short she was. The family agreed to undertake the voyage together, exuberantly, and the next morning a £15 gift to Mr. Spurgeon arrived from an "unknown correspondent." He viewed this as divine provision for the struggling family and promptly applied it to the cost of fare, supposedly with Spurgeon providing the other pound, though the report does not say so. God's provision did not stop with the fare that allowed the family to stay together, but also sent clothes from the hands of his stewards to provide for "the outfit of the husband" and "all that was requisite for the comfort of mother and children." In her report of this Mrs. Spurgeon asked, "Can eyes which have seen so clearly the goodness and lovingkindness of our God ever be obscured by the wicked mists of distrust and doubt?" So it was in all the benevolent activities of Spurgeon and the Tabernacle; "The Lord will provide," he believed, and thus when needs were met he believed that it was in direct honor to his promises given in his word. "Believers in the living God shall not fail nor be discouraged, but they shall see and admire the wonderful faithfulness

of the Lord their God." ¹³² The provision of books themselves, moreover, was considered one of the most necessary works of charity for the good of the church of God. "There is an absolute famine of books among poor Baptist ministers, and the work of supplying them is one of the most needful which Christian charity can undertake." When the mind of the pastor is fed, the entire church of God is fed

with spiritual bread. ¹³³ Spurgeon was concerned about the physical well-being of pastors and their families as they reached the age at which they could no longer preach and earn income. Upon returning from the Baptist Union meeting in 1875 Spurgeon urged, through The Sword and the Trowel adoption of the proposed Annuity Fund for Aged Ministers and their Widows. He believed that the absence of such a fund, and certainly delay in effecting it now, was sinful. Spurgeon proposed that wealthy Baptists immediately pledge £100 a year each for five years so as to raise a fund of £20,000 to £50,000, and that churches strain themselves, make a "desperate effort," to put their minister on the fund "with all the premiums paid up for life." Insuring each minister for life for an amount that he will receive as a right is one of the "grandest causes conceivable." Baptists must see to it that the reproach on them for negligence in this area is rolled away, and soon. "Infirm ministers and widows of the Lord's servants have a claim upon us, and our Baptist friends must not allow the present project to end in talking and

planning." Spurgeon called for a secretary and a liberal public. ¹³⁴ Carlile records an event in which Spurgeon preached to a crowded church meeting hall in Hertfordshire, where William Skelton was pastor. Noticing that Skelton's suit was on the verge of self-destruction, he commented after the sermon that he expected the congregation to gather nothing on Spurgeon's account. He did, however, think that the pastor might not object to a new suit of clothes. He volunteered, therefore, for his faithful deacon William Olney to give half a sovereign promising that he would do the same. The people must come up with the rest that was needed. Carlile commented the "the sum was given and more than one suit was provided." ¹³⁵

Orphanages

Boys' Orphanage

Spurgeon consistently maintained that the Stockwell Orphanage is "the second

work." ¹³⁶ He looked on it as a "Great work" and certainly one that thrilled him, gave him great satisfaction in its display of pure benevolence. "The God who

answers by orphanages, let him be Lord," Spurgeon paraphrased Elijah. ¹³⁷ His personal childlikeness emerged during seasons when he was to be at some function with the orphans, particularly Christmas. Conversions also were aplenty at Stockwell, and that, after all, was the primary intention of the institutions. If it eventually served as a feeder for the Pastors' College, it would enhance its usefulness all the more and tend to make it a subsidiary to his main goal of training defenders of truth and winners of souls.

Spurgeon began the orphanage, as he noted on many occasions, "by a direct providential indication, which he could not mistake nor resist." In 1866, he received a letter from an unknown correspondent, Mrs. Hillyard, offering £20,000 to establish an orphanage for fatherless boys. He learned that she was a devout Christian lady, at that time in fellowship with the "Brethren," who had determined to devote her substance to the Lord's work. Her generosity was prompted by a note in The Sword and the Trowel stating the necessity of a school for the poor where "all that we believe and hold dear shall be taught to

the children of our poorer adherents." ¹³⁸ Nothing could dissuade her from the resolution to make Spurgeon the agent of effecting her life purpose. When he visited her he suggested that she might have a relative that could use the money or she might give it to the orphanages run by George Muller. No, Spurgeon was the man for the task she envisioned, for it was, after all, his vision. Having enough to occupy his energies with the work of the Metropolitan Tabernacle and the Pastors' College, Spurgeon, nevertheless, consented to the new undertaking, convinced that it was of the Lord. Increased burdens would be compensated by increased strength, so he concluded. When it was discovered that Mrs. Hillyard's gift was presently tied up in legal matters which would be too expensive to unravel, others, having caught the vision of this new ministry, began to give. The £20,000 was put into the beginning of an endowment fund. Voluntary gifts

brought in £3,000 to purchase a site for the buildings. ¹³⁹ Contributions came in rapidly. Mr. and Mrs. Tyson, in commemoration of their twenty-fifth wedding anniversary, gave enough money to erect the first house, named the "Silver Wedding House." The Tysons continued to give "very largely since then." The second was presented by a city merchant only revealed

as J. H., the house bearing the name "The Merchant's House." Mr. William Higgs and his employees built the next, designated as the "Workman's House."

The Family Thomas Olney presented "Unity House" in memory of Mrs. Unity Olney, the wife of the recently deceased senior deacon of the Tabernacle. The sum of £1,400, raised by the Baptist churches of Great Britain, as a testimony to Mr. Spurgeon, secured the erection of the next two houses. Students of the Pastors' College and graduates serving as ministers contributed funds to erect the seventh house, called the "Students' House. The eighth came from the generosity of the Sunday Schools of the country and so named "The Sunday School House."

In addition to the various homes for the children, a large dining-hall and kitchen, a laundry, a commodious schoolroom, and a covered play-ground were added. The whole of these buildings cost £10,200, and were completed entirely free from debt. Each house accommodated about thirty boys, governed by a godly matron. This arrangement was designed to compensate for the loss of the parental home and secure the best influences for the children in the formation of Christian character. The children were taught a "sound English education, under

the British School system." ¹⁴⁰ Selection of children was completely apart from monetary considerations so that the neediest were the surest to gain admission. Each case was considered on its own merits; orphans and fatherless children between ages six and ten were selected. Spurgeon believed that "The plan of electing the cases by merit without canvassing and polling deprives the Institution of the aid obtained by the purchase of votes, and so renders the obtaining of funds a greater difficulty, but the saving to the poor widows, and the certainty that the most needy cases obtain the benefits of the Institution, are two beneficial results worth far more than the

trouble they involve." ¹⁴¹ Widows would be out only the expense of procuring a few necessary certificates and of travel to the institution, a few shillings at most. "An honourable body of Christian Men," as Spurgeon called his committee, saw the necessity of this arrangement and were pledged to the proper execution of the trust deed.

Inmates also had no need to meet a sectarian test. They were selected "irrespective of denominational association." In 1880 the largest number of students was from the Church of England and the third largest designation was entitled "not specified." Spurgeon pointed to the conversion of the children as "our absorbing aim." More important than the "peculiarities of any denomination," the children were taught "the truths of our common Christianity," surrounded by a gracious atmosphere, and instructed in "the

knowledge of Christ." ¹⁴² He added in considering this trait: "This is as it should be, for it would be a calamity to be deplored were theological differences allowed to mar so beneficent a work as that of assisting the widow and the

fatherless." ¹⁴³ In addition, the institution was open to all classes in the community. "When a family is bereft of their bread-winner," Spurgeon reminded his readers, "the poverty involved may differ in degree, but in every case the widow is an object

of pity, and the fatherless children claim compassionate regard." ¹⁴⁴ Spurgeon had to consider the English prejudice against mixing various classes of children all together, but he pointed to the example of American schools that "embrace scholars from every section of the community, to the mutual advantage of all

concerned." ¹⁴⁵ He listed the different "classes" from which students had come.

The largest number, ¹⁴² came from a class known as "mechanics," the second largest, ¹⁰⁴, was denominated "labourers and others." Other categories included "shopkeepers and salesmen" (91), "manufacturers and tradesmen" (72), "law, bank, and commercial clerks" (59), "minister and missionaries" (21), policemen, postmen, firemen, shopmen, soldiers, mariners and watermen, solicitor (1), cab proprieters, journalists, railway officials, physicians and surgeons, accountants, and gentlemen.

No geographical prejudice governed the acceptance either. Children came from ⁶⁶ districts of London and from ¹⁰⁶ towns representing ³² counties. Wales sent six and Ireland sent two. Spurgeon did not like the idea of uniforms for the children because it "marks them out as charity children, and condemns them to a monotonous sameness in appearance." He advocated "the best broadcloth which money can buy" as the most economical and durable for a boy that, as well, provides sufficient variety to assure that their "individuality is not sacrificed to a common type, and that they are free from what has been aptly called 'a

workhouse appearance.'" ¹⁴⁶ Spurgeon encouraged help of all kinds from all places. When he received the gift of a pig, some fowls, and a truck of coals, he improved the situation to call on other "farmers, coal owners, gentlemen, and ladies" to follow such an example. "Gifts in kind are very gratefully received at the orphanage," he acknowledged, "and when they are articles of food they pleasantly vary the

diet." ¹⁴⁷ From August 1867 until March 1870, the boys' orphanage admitted ¹⁵⁴ residents and had removed only ⁶. By March of 1880, there had been 568 total admissions with 324 removals for a total in residence of 244.

Spurgeon saw the needs of childhood not only in terms of food, shelter, and

clothing, but in terms of family relationships, maternal care, and pure childish delight. His vision for the orphanage included all of these, as well as provisions for health care. Spurgeon bore in mind that children needed some constant inflow of hope, both short term and long term in the temporal sphere, and a clear vision and grasp of eternal hope through the gospel of Jesus Christ. For longterm temporal hope, the orphanage provided education and eventually job placement; for short-term hope, Spurgeon kept up a daily rhythm of meals, conversation, play, friendship, nurture, and discipline, a rhythm through the year of events filled with fun and delight for the children. He himself seemed to thrive on these events, particularly the special celebration of Christmas. Several guiding principles consistent with Spurgeon's view of the central place of the home in a biblical understanding of human growth governed the orphanage from the beginning. Spurgeon believed these proved wise and in no need of major amendment. Arranging the accommodations on the model of a home, "The Cottage Home System" as Spurgeon denominated it, gave the children more than four walls and a roof by providing a home atmosphere where "the virtues of

Christian character shall be fostered and developed." ¹⁴⁸ Spurgeon took many measures, in a purposely ostentatious way, to ensure the health of the inmates of the orphanage. Not only did the facilities include an infirmary, bathing facilities, a laundry, and sufficient space for exercise, even in messy weather, but physicians were also on call. In the report for 1879-80, the title page lists not only all the officers of the orphanage, and the trustees, but also the medical team ready to be of service (the Honorable Consulting Physician, Henry Gervis, the Honorable Consulting Surgeon, J. Cooper Fourster, the Honorable Consulting Ophthalmic Surgeon, J. C. Wordsworth, the Honorable Dentist, W. O. Hinchcliff, the Medical Officer, William Soper), and to handle the medical procedures involved in the acceptance of a child to the orphanage.

The children were investigated carefully for any danger of infectious diseases, and the status of their vaccinations was ascertained, with vaccinations given if they were not up to date. They were all examined before leaving for any holiday and upon returning. Soper also noted that "Special precautions are taken to prevent the admission of dirty heads, as, in my experience, they are a sure forerunner of the bugbear of institutions, viz., sore heads, which, for months, baffle the skill of nurses and doctors." He also ruled out epilepsy, ruptures, and visual defects so that "no child is admitted unless in a condition physically to face the battle of the little world upon which he enters." Aunts and mothers visited the orphanage on the first Wednesday of the month, but not during February. They sought to prevent epidemics being brought into the house. In 1881, Spurgeon gave additional information that "during their term of residence

in the Institution all the boys are total abstainers, no alcoholic liquors being allowed except by order of the doctor, but most of them are pledged abstainers

with the approval of their friends." ¹⁴⁹ Even with the strictness of Soper, however, sometimes the compassion of Spurgeon and the trustees overruled his exclusions. He seemed to complain, but was letting the reader know that something other than cold hard science ruled the final decisions of care for children. "It must be allowed," he inserted, "that some few delicate and undesirable cases are admitted, but beyond my province; and this can only be explained by the President and Trustees being blessed with large hearts and liberal ideas, so that a case of true merit is rarely cast adrift." This did not mean that they were willing to put the rest of the community at risk, for "a house has, when necessary, been taken at the seaside during the summer, where

delicate cases have been sent, and with very great benefit to the children." ¹⁵⁰ A passing note concerning the orphanage in 1871, showed the constant vigilance in health issues upon which Spurgeon and his medical team were insistent: "In the orphanage we are greatly favoured by God in the matter of health. Only one

child has had the small pox, and from other epidemics we have been free." ¹⁵¹ Both caution and compassion contributed to the overall well-being of the entire institution. The inspection of 1877 produced the kind of report that Spurgeon felt gratified in sharing with his supporters. F. J. Mouat wrote on

March ¹⁶, 1877:

I have today visited for the second time the Stockwell Orphanage, and examined into the system of

training and education pursued in it, with special reference to an inquiry in which I am now engaged,

regarding the pauper schools throughout the country. In many important particulars this institution is

well in advance of most kindred establishments which I have yet seen. The plan of feeding and

clothing in particular is excellent, and the instruction of the class rooms is conducted with intelligence

and life. The boys look healthy and happy, and I shall only be too glad if I succeeded in transplanting

some of the advantages of this place to the pauper schools, in which they are much needed. I have

seldom enjoyed a visit to any school more thoroughly than that of which I am now leaving the most

imperfect record. 152

Spurgeon, in typical holistic fashion, looked to physical well-being, emotional stability, and joyful relationships as well as the preeminent concern of salvation.

Another desirable outcome for Spurgeon would be the increase of the ranks of

God-called men to the ministry. He set forth a hopeful scenario:

Many of the boys give promise of early piety, and of future usefulness. Our main end is to accomplish

this by God's grace. The hope is cherished that from time to time some of the elder boys will be set

apart as monitors in the school for several years, thus securing a good teaching staff; and, if really

converted to God, and displaying ability and a call to preach the gospel, it is a cherished belief that

some of them will be ultimately drafted off to the Pastors' College, to be educated for the ministry. In

this way a return will be made to the church for valuable help rendered in support of the orphanage,

and the glory of God will be promoted by a succession of faithful pastors. 153

Using the warranted means to help bring about such a spiritual harvest, not only were the orphans involved regularly in Lord's Day worship, but family worship was also conducted twice daily, before the morning and evening meals.

Normally the headmaster conducted this but at times Spurgeon himself was present for the exercise, and at times a visitor was asked to speak. As a means of service and acquaintance with the broader dimensions of church life, an orphanage choir was formed that went to churches to perform. They were warmly received; the entire process seemed to intrigue Spurgeon. For example, from December ² to ⁶, 1878, the choir of thirty boys went to Southampton, Portsmouth, and Isle of Wight. Spurgeon reported: "Friends everywhere vied with one another in the heartiness of the reception which they gave to Mr. Charlesworth and his choir of thirty boys. Large crowds gathered in each place to listen to their singing, and liberal help was given to the institution." Spurgeon estimated that the orphanage would benefit from the tour by over £100. While the monetary gain encouraged both the headmaster and the president, the goodwill of the churches meant as much and the opportunity to develop excellence in the use of gifts for God's glory pushed forward the ultimate goal of the institution. Spurgeon, with obvious pleasure, reported how Mr. Mackey of Southampton described the excitement and positive response of his church in lining up bed and breakfast for the boys as well as a tea in the afternoon before singing. He also gave his judgment of the quality of their concert: "The capital

precision and tunefulness of the several pieces delighted the listeners." ¹⁵⁴ Spurgeon knew that anticipation of happy moments served as a buoy to the spirit. He worked to gives seasons of such anticipation for the orphans.

Christmas provided a natural opportunity and Spurgeon did not let it pass without intense promotion beforehand and jovial reporting afterwards. In The Sword and the Trowel for December 1870, he gave a playful resume of a discussion held at the orphanage about the celebration of Christmas: "C. H. S. had promised that he and Mrs. Spurgeon would spend Christmas-day with the boys, and have a grand holiday. Dreadful discovery—Christmas day falls on a Sunday! Then C. H. S. must be preaching, and the day is sacred, and so there can be no holiday. Suggested that we had better keep it on Monday. C. H. S. proposes Tuesday. Proposal unanimously rejected on the ground that it is so late." He pointed to the difficulty of Monday because there would be "no time to make the plum-puddings on the day, and as the day before is Sunday, we must give up pudding." An alternative was suggested: "Case met by the proposal that

the aforesaid pudding could be made on Saturday. Cook to be consulted."

Another suggestion arose. "If any person has a box or two of oranges to spare, there are friends at the orphanage who will guarantee that they are not spoiled if forwarded on the 22nd or 23rd December. Some youngsters ready to guarantee it with personal responsibility to see the matter attended to." Though modesty would not permit the "juvenile debaters" to ask for a Christmas tree, Spurgeon took it on himself to make the suggestion because "even orphan boys are fond of nuts, cakes, raisins, etc." So, he did and the suggestion carried without a dissentient. "Great question awaiting resolution! Will any good angels be found to leave any of these dainties at Stockwell! General unanimous and hearty expression of 'We hope so.' C. H. S. also hopes so. Means to see about it. A

Merry Christmas and a happy new year to all friends." ¹⁵⁵ As Spurgeon reported about the events of the day, he presented it as a joyful day from morning till night and a memorable time for the orphan boys. One regular donor, Mr. Bath, gave six dozen bunches of turnips with the hope that some one else would provide the mutton. It happened, as Mr. Priest, from Morden, sent a whole sheep, "and so the mutton and the turnips were both on the spot." One lady had the young ladies in her school make shirts for the boys, the number totaling 700. Many persons helped by giving pocket money to the boys.

156

As he prepared for the next year's event, December 1871, Spurgeon called the 1870 Christmas "a day indeed. A day of feasting, and romping, and general glee." Both gifts and food were plenty, nothing was wasted, and everything was enjoyed. Now, as Christmas approached again, the chairman (CHS) looked for provisions for the boys. He was particularly solicitous for the provision of a rocking-horse for sick boys in the infirmary. He had asked for it publicly earlier and surprised that he did not already have enough to make up a virtual Croydon fair, but, alas, "Not one horse, bay or grey, black or chestnut, had come to the orphanage door. Wonder whether it will come at Christmas with a load of Christmas-tree ornaments on its back; perhaps it has been waiting to have the

pack packed and strapped on." ¹⁵⁷ In 1877 he mentioned special injunctions, ostensibly from the orphans themselves, that he not forget to mention to the friends to provide "the roast beef and plum pudding, oranges, and so on, so that the orphans may have a high day at Christmas." Spurgeon agreed with the doctrine systematized by "the boys" that Christmas should never be forgot. Since the president was to dine with all the matrons and master, as well as the boys, "shall the cupboard be bare?" He also reminded givers that as he was soon to be away on the Continent, he would have much less care if the general funds were replenished. Otherwise, he would

be like the old lady in the shoe, "feeling that he has so many children he does not

know what to do." ¹⁵⁸ Spurgeon, though he had to miss the celebration during some of his latter years (1884 being the last time that he attended the Christmas celebration at the orphanage), never was disappointed at the response of the church at the Tabernacle in caring for the orphanage residents. In 1887, the year in which the Downgrade Controversy broke and just a bit over a month after he had taken the distressing step of resigning from the Baptist Union, Spurgeon nevertheless strapped on his exuberant spirit for the sake of the children. "The very first thing must be to speak up for our orphans concerning their treat for Christmas," Spurgeon reminded his readers again, as he wrote from Mentone. "Just before leaving England we had boys and girls together, such a company, and we had a little treat; but we promised that, whether C.H.S. could be with them on Christmas-day or not, we would try and make it a glorious day for them." In his persistent, insistent, but inimitably gracious style, Spurgeon opened the larders of his Tabernacle congregation with the appeal, "Will our friends again bedeck the tables of the fatherless on the day of universal joy? The friend who used to give a new shilling to every orphan is not now able to do it; for which we are truly sorry. Is there no other large heart endowed with a large purse?" It would take £25 to give a shilling to each child, girls and boys, "but it is such a help for pocket-money for quite a time after, that we would like to keep it up." "Ladies and gentlemen, between the ages of ⁹⁰ and ⁴," in imitation of a call from the children, Spurgeon spoke, "we, the Stockwell five-hundred, both lads and lasses, will thank you if, by gifts of money, or goods, you will help us to a happy Christmas-day in 1887. Thank you five hundred times over for having done so in years gone by." Then in an unintentional but poignant reminder of the sickness and distress that so often separated Charles and Susannah Spurgeon at this time of the year, he added, "Mrs. Spurgeon will be glad to receive the Christmas money-gifts, and to reply for us. Presents in kind should be directed to Mr.

Charlesworth, at The Orphanage, Stockwell." ¹⁵⁹ This constant attention to the children reaped great benefits for them in immediate joy and long-term memories. The first orphan, John Maynard, who spent sixteen years at Stockwell, wrote to the children as an adult: "Tomorrow is Christmas, and as I think of the many enjoyments you will have, your many presents of shillings, fruits, &c, your dinner of roast-beef and plum pudding, and then your hearty cheers, which will make the older people press their hands to their ears; I am reminded of days gone by, and of sixteen merry Christmases spent at the Stockwell Orphanage. Tomorrow I shall think more of you while I

am trying to make my fifteen little black boys as happy as I can. They will not have shillings, oranges, roast-beef, or three cheers, and three cheers repeated; but

we will kill a pig for them, and make a plum-pudding as best we can." ¹⁶⁰ Spurgeon could not have asked for a more fit and consistent headmaster for the orphanage than Vernon Charlesworth. Like Spurgeon, born in Essex, he served as assistant to one of Spurgeon's close friends in ministry, Newman Hall, at Surrey Chapel. He was a man of the kind of theological commitments, evangelistic intentions, personal refinement, and steady devotion that Spurgeon needed for the position. Fullerton summarized: "His influence on the boys, his advocacy of the orphanage, and his guidance of affairs were a great asset for

many years, until in 1914 he finished his course." ¹⁶¹ He served as an elder at the Tabernacle. Charlesworth wrote several hymns including "A Shelter in the Time

of Storm." The following poem appeared in The Sword and the Trowel.

As you gather around the family board

With its costly dainties piled;

In a cottage near, there is scanty cheer

For the helpless Orphan child.

In the mildly glow of Christmas fire,

While the wind blows cold and wild,

And the blinding sleet drives down the street,

O! think of the Orphan child.

When you rest in your soft and cozy bed,

Ere sleep has your eyes beguiled,

One moment spare, and breathe a prayer

For the comfortless Orphan child.

He once was happy as you are now,

When fortune on him smiled;

Now of parents bereft—in the world he is left

A desolate Orphan child.

And shall he be left in the streets to roam,

As outcast, lone and wild?

"God forbid!" you say; then help, I pray,

To provide for the Orphan child. 162

On rare occasions a child died. When it happened the usual cause was some debility already present when he, or she, arrived at the orphanage. A young boy named Phillips died on February ², 1881. Charlesworth wrote for the April Sword and Trowel an article entitled "Gone Home" telling the story of Phillips, his sickness, conversion, early piety, and death. Though it was common to use such incidents to enforce spiritual truth and particularly to investigate the spiritual anatomy of child conversion and celebrate the triumph of grace over

weakness, and the superiority of eternal life over temporal vigor and strength, its predictability did not diminish its sincerity nor its importance. Life was precarious for the first ten years on average. At birth, the average life for males was thirty-nine years. If a child made it to ten years of age, however, a female would average another sixty years and a male another forty-nine. At forty, a female could on average look toward another thirty-four years and a male to another twenty-six. These statistics show that the first ten years were critical and issues of eternity loomed large for all ministers of the gospel, particularly views of the spiritual state of infants and young children.

Young Phillips' death had been expected. Charlesworth explained, "The little fellow... had been an inmate of the infirmary upwards of twelve months, and though the object of loving ministries, the disease, which had carried off his parents and four of their children, had taken too firm a hold of his constitution to

yield to the skill of either doctors or nurses." ¹⁶³ One sibling remained, a sister, who was also sick, and came to the infirmary in her last days from an aunt's home to see her brother one last time. She died in the infirmary, and within forty-eight hours so did Phillips. "While there is something inexpressibly sad in recording this closing chapter in the history of a family, the sadness only chastens the joy which the hope inspires that they have all 'gone home.'" Charlesworth wrote of some of the peculiar blessings of heaven and then pointed to the reasons for the specific hope that the dead child was there. After a brief anecdote of the child's expression of love for Jesus, Charlesworth wrote: "He was conscious he loved the Saviour, and he added, 'I do not think I should ever have sought the Saviour, as I have, if it had not been for my illness and pains.'

We may not be able to solve the deep mystery of pain," Charlesworth continued, "but we need not entertain a doubt as to its designed ministry." For such scenes and outcomes as this the orphanage was committed. "It must ever be a sacred joy to the subscribers and managers when, in the exercise of their trust, they are able to provide the shelter of a fold for these tender lambs of the flock. We never look upon these little one without regarding the Saviour's command to Peter as intended for the disciples through all time—'Feed my lambs': and we rejoice

that we are permitted to hold and exercise the commission it implies." ¹⁶⁴ In 1886, Spurgeon received word that John Maynard (who wrote the Christmas letter), "our first child in the orphanage," was "smitten down with

fever on the Congo." ¹⁶⁵ This caused "sorrow of no common kind" for all that were involved with the orphanage. He had sailed in August and had been there only a few months when he wrote to Vernon Charlesworth and included a letter to the children of the orphanage. Ironically he had included in the letter to

Charlesworth the prophetic observation, "You will be glad to know that thus far I have enjoyed excellent health on the Congo, though I am for the present settled at not the healthiest station; for it is here that most of our men have died, within a month or six weeks after arrival. … I have attended several cases of fever with our boys and workmen on the station, and also the traders down river." After having been at the orphanage for sixteen years, "Sixteen Merry Christmases," he became a chemist and dispenser and moved to Africa to work in one of the English towns, and to learn the language of the area in order to work with the native population. His success at this in Port Elizabeth moved him to try to do more and he soon was preaching with great favor with the "Kaffirs, Fingoes, and Hottentots" as well as the English at Graaf Reinet. Desiring more training for this newly discerned call, he went back to England and became Spurgeon's son a

second time by his entrance into the college. ¹⁶⁶ Spurgeon described him as "diligent and fervent, active and consecrated, decided and humble." He volunteered for the Congo. "He seemed just the man," Spurgeon observed, "partially acclimatized by having been in a semi-tropical climate, and doubly equipped by a knowledge of medicine as well as divinity." Maynard sailed for the Congo with the Baptist Mission soon to be joined by his chosen wife. At the time Spurgeon received the news of his death, he had no way to give solace to the young lady, and could only write the tragic lines, "She has gone, but when

she arrives she will be a widow without ever having been a bride." ¹⁶⁷ To Spurgeon, the taking away of the firstfruits of the orphanage so soon in death posed a peculiar difficulty. He asked for the Lord to comfort the begrieved betrothed and "work a lasting blessing to her in some unforeseen way." For himself, "Bowing our head in silent grief, we can only feel that the ways of the

Lord must be right, and therefore his name must be praised." ¹⁶⁸ An important milestone of provision was reached on July ²⁵, 1871 when the first boy left the orphanage to be settled in life set out for Redditch. "May he turn out well," the report stated, "and be the pioneer of many more." The lady who arranged for the opening was thanked, and notice was given that "We shall

need more openings for the lads." ¹⁶⁹ In the years to come Spurgeon regularly included letters from former residents that were now profitable to the world and to the kingdom. He worked with purpose to "make the boys happy as well as orderly" and believed that "nowhere in the world are there more open countenances, joyful faces, or more obedient children than at the Stockwell Orphanage." In the wake of such care, Spurgeon felt it important to encourage donors with the success of those that spent their time there and then succeeded. "The success in life," Spurgeon emphasized, "of many who have gone out from

the institution causes us unfeigned delight: the young men cling to their orphan home in a right loyal manner, and already donations from them are coming in."

170 From New Zealand, one wrote in 1881: "I should like to know how the orphanage is going on now. I expect there are none of the boys whom I knew so well now left there, I often think of the time when I was there too, and feel grateful to God for the way he has led me, for it was owing to the religious instruction I got there that I was led to believe on the Lord Jesus Christ." He taught a boys class in a local Wesleyan congregation as he waited for a Baptist church to be founded. He had finished an apprenticeship in a painting and signwriting business and sent £1 for "the institution which in his hour of need

befriended him." ¹⁷¹ A high moment in the relation between the orphanage and the college came in April 1878 at the college conference when the first graduate from the college that had entered from the orphanage accepted a pastoral calling in Willingham.

Mr. Latimer received £10 worth of books subscribed by the trustees, masters, teachers, matrons, nurses, and every body in the orphanage. At this meeting Spurgeon said that he did not believe that the day was too distant when "he should begin to strike out for the Girls' Orphanage." He had waited for some providential indication that it was right and he felt, through several events, "certain premonitions that the Lord meant him to take up the work." He now only waited for the signal. ¹⁷²

Girls' Orphanage

In his editorial for the Sword for 1871, Spurgeon began preparing his readers for the support of an addition to the orphanage. "A Girl's Orphanage would be of the utmost value," Spurgeon contended, "for now we can only help poor widows who have boys." Besides," he added. "our gallantry sometimes blushes when we are accused of caring only for the male sex." Already with enough to do, Spurgeon believed that this was right and in due time the steward would come to light to provide the "large sum to build the girls' houses." His work would be intensified, "but he who sends the work will give the strength. Our sole aim is to glorify God, and serve his poor people." He made it clear that his constant requests for money to support new projects did not enrich him one farthing, "but the reverse; nevertheless, those that insinuate that we are well paid for all we do

are quite correct, only they mistake the sort of coin." ¹⁷³ After a delay of some years, in 1879 Spurgeon's work on the girls' orphanage began. With an initial £50 given by Mrs. Hillyard, another £50 by himself, three other friends followed suit and a fourth gave £100. In 1879, at his anniversary of twenty-five years in London, Spurgeon stated: "On June ¹⁹, we were able to make a fair start with the Girls' Orphanage, and this to us is the second great advance of 1879." In spite of depression and disaster in almost every quarter, and in contrast to many charitable institutions advertising their abject poverty, Spurgeon reported that "to the honour of our gracious Lord, we wish to bear witness that never have our college and orphanage been so well supported as during this trying season." By September Spurgeon was able to write: "Once more we have to adore the lovingkindness of our faithful and blessed God for having marvelously supplied the wants of the work to which he has called us.

Our friends know that we bought a house and grounds called the 'Hawthornes' for £4000." On the very morning that the purchase was to be finalized, July ³⁰, Spurgeon received a letter informing him that a legacy of £1,500 for the Girls' Orphanage had been secured. Soon the entire amount of £4,000 was gathered, the purchase completed, and put in "the hands of the whitewashers and painters."

An intervening meadow between the Hawthornes and the boys' orphanage, again by providential intervention, was purchased completing the entire tract of land. The Hawthornes included one house on the property, while supporters had promised seven more houses, along with other helps, including "a freight of

bricks from Sittingbourne, and some gas fittings from Cheltenham." ¹⁷⁴ In the Annual Report for 1880 Spurgeon retold the story and added the information about what still needed to be done:

[A]s there are schoolrooms also, the contract amounts to £11,100, which is more than we expected;

and, as we cannot go into debt, we have decided to leave the two end houses for the present. Then we

must provide for roads and drainage, also Bath, Play-hall, Infirmary, Dining Hall, and Furniture and

School Apparatus, before the scheme is sufficiently complete to admit the 250 girls contemplated.

Here is a grand opportunity for Christian friends to come forward and assist in making the Stockwell

Orphanage a complete Institution for 250 fatherless boys and 250 fatherless girls. We believe the

money will come as the necessity arises. Past mercy forbids a single doubt. Our treasury is the bounty

of God, and therefore our motto is, "The Lord will provide." 175

Foundation stones for the first four girls' houses were laid on June ²², 1880, at the celebration of Spurgeon's forty-sixth birthday. One was called "The Sermon House" and was given by C. H. Spurgeon and his publishers, Passmore and Alabaster. Other houses were "The Limes" given by Mr. Rickett in memory of five children; "The Olives," the foundation stone laid by Mrs. Samuel Barrow in memory of her husband who had given and collected the amount for the building; and a fourth was erected by gifts from the trustees of the orphanage "to

express their joy in this service of love." ¹⁷⁶ Funds for the remaining two proposed houses were not sufficient; memorial stones for the Reading House and the Liverpool House were laid on October ⁴, in conjunction with the annual meeting of the Baptist Union held that year in London. Spurgeon was unable to attend because of sickness, so he wrote a note to be read by his brother. In light of the prospect of 500 inhabiting the houses in the near future, Spurgeon asked rhetorically where bread would be found for such a crowd. He answered, "Faith sees a sure supply when she knows that thousands will be praying for it." He assured the gathered Baptists that he would rather have their prayers than a gift of £20,000, "for something more than money is needed—health for the children, wisdom for the managers, patience for the

teachers, grace for us all." ¹⁷⁷ Whether to build a chapel for worship, or convert the dining hall into the worship facility and build a new dining hall, perplexed the leadership at the moment but either would involve a substantial outlay of cash. The report concluded, "We would not spend a sixpence needlessly. No money has been wasted in lavish ornament, or in hideous ugliness." The buildings did not resemble a workhouse or a county jail but "a pleasant residence for those children of whom God declares himself to be the Father." Additional buildings provided no luxury but the fulfillment of necessity. "As we endeavour to lay out money with judicious economy," The report closed, "we feel sure that

we shall be trusted in the future as in the past." ¹⁷⁸ Following the close of the report, Spurgeon announced a bazaar to be held at Christmas in the "schoolroom of the Metropolitan Tabernacle" to raise funds, hopefully "Ten Thousand Pounds at the Least," to build an infirmary, a dining

hall, a large bath, and a play hall, as well as to make necessary roads, and lay out the grounds. The last word was with Spurgeon: "Friends, help us to complete

this blessed work!" ¹⁷⁹ In 1881, he included an artist's rendition of the buildings and ground and gave

a brief statement of the challenges of the present and his vision for the future:

The entrance and dining hall for the boys, on the left, are familiar objects to our readers. Something

similar will be required on the right hand for the girls, with a chapel or large hall for our great public

meetings, to be placed where the artist has sketched a thicket of trees. For this expense we have not

even made an estimate at present, but will be met, we hope, by the Bazaar next Christmas. The left-

hand range of houses is all occupied by our two hundred and fifty boys, and the handsomer pile on the

right, with covered way in front of the lower windows, contains the houses and schools for two

hundred fifty girls. We do not wish to see the orphanage increase beyond this size; for this number of

children the ground-space is admirably adapted, and we may say of it, "there is room enough and to

spare." The number of children is quite enough for one management, if we only consider the domestic

arrangements, while financially the burden is quite sufficient, and we shall need extra-ordinary help to

carry the work to completion. So much, however, has been done that no excuse for unbelief remains;...

Friends will scarcely need to be told that the great square which makes the orphanage is not

surrounded by fields, as our woodcut would imply; that is a freak of the draughtsman's imagination;

yet the site is open, airy, and healthy; and being under the eye of the people and friends at the

Tabernacle, it is more likely to be cared for than if it stood shivering alone upon some bleak hillside.

The advantages of a country site are very great, but for convenience of oversight, for securing

sympathy, and for command of the markets our position could not be excelled. 180

As supporters of the orphanage prepared for the bazaar in 1881, Spurgeon gave encouragement through the pages of the magazine. He had used his sword to stir up the readers to give him mortar for his trowel. In his spirited appeals for financial support, Spurgeon knew that he was writing to many supporters that he had never seen, "but to whom he speaks week by week and month by month through the printed page." They had helped him carry on all his institutions up till then and he had "no fear that they will desert him now." Mr. Charlesworth had stated that between £10,000 and £12,000 would be needed for the completion of the girls' portion of the orphanage. Spurgeon hoped that "by the beginning of next year, by the Bazaar and other means, a good portion of this sum will be in hand." They should write at once to let him know what they were

willing to do and by this means "gladden his heart." ¹⁸¹ A celebration of Spurgeon's forty-seventh birthday brought an offering of £1,500 to the general fund, both for boys and girls, but the completion of funding for the soon-to-becompleted girls' house was needed. He was pleased to announce a legacy left by Mr. Vickery provided all the fittings for the school rooms at a cost of about £300. The traveling of the orphanage choir always brought money as well as new donors, so Spurgeon, finding the idea of a choir quite useful for this purpose, asked that their schedule be filled up—"We shall be very grateful to all

who by helping this work will bring grist to the orphanage mill, which is for ever

grinding." ¹⁸² In August of 1882, he announced through the Sword that he had decided to "proceed at once with the erection of the next portion of the Girls' Orphanage

buildings." ¹⁸³ Spurgeon had invited friends to attend a fête in celebration of his forty-eighth birthday "by liberal contributions for the maintenance of this holy

work of caring for the widow and the fatherless." ¹⁸⁴ That plus a legacy of £900 plus some silver plate and a £1,000 contribution from "a friend" brought the building fund to around £4,000, encouraging Spurgeon to proceed with the laundry, leaving the dining hall, kitchen, and master's house until later. In February 1883, he thanked his generous donors for the liberal help they gave in supporting all the institutions. "The addition of girls to the orphanage has much increased the need," Spurgeon commented, and added, "but we joyfully believe

that the Lord is in proportion multiplying the number of our helping friends." ¹⁸⁵ Fullerton gives the girls' wing very short comment: "Though the extension was undertaken with some hesitance, similar experiences of God's goodness attended this enterprise, the necessary funds were forthcoming, the quadrangle was completed, with Infirmary, Gymnasium and Dining Hall, and there it stands today [1920], a monument of philanthropy and faith." ¹⁸⁶

Colportage

Robert Shindler, pastor at Eythorn, had become an advocate of the colportage work and made several observations in its favor after its second year of operations. The Second Annual Report of 1869 contained remarks from Shindler in addition to the statistical report, comments from the committee, and the testimonies of the men themselves. Shindler had seen its advantages in "country districts," especially where basic evangelical truth was not widely disseminated, "a description which will apply with alarming truthfulness to thousands of parishes in Great Britain." He saw it as a valuable means of evangelization through the sale of good books. It served as a pioneer to more established evangelistic work. Again, it would be a valuable auxiliary to "existing churches

and missionary operations." ¹⁸⁷ The colporteurs themselves found their work very difficult, but the difficulty bears direct proportion to its necessity and its fulfilling character. They spoke of "timidity" and "backwardness" in spiritual matters, and saw others as "very dark and unlearned" and with such a strong love of sin "that the name of a religious book makes them at once" refuse a purchase. Similarly another reported that "the noes were unanimous." Often they had to contend with opposition from "bigoted Papists," one, a woman that stood before the colporteur "with the poker, and her other fist clenched, like a lion" as he spoke to her about Jesus.

Gradually, however, they saw an openness develop with their persevering labor through their appointed district where many had come to look upon them "as real messengers of mercy." These contacts eventually resulted in many opportunities for evangelistic work. Phrases that indicate the workers' confidence in the effectiveness of their work deal with the internal power of truth, if not the certain conversion of souls: "What a blessing that book was to his soul," "becoming anxious about her soul," "some passage of God's truth brought her everlasting peace." Though discreet in their conclusions, sometimes

the book-men would find a case they looked upon as genuine conversion:

I learned on visiting S------, that the words "Shew us they mercy, O Lord," which were on the cover of

a "Friendly Visitor," had taken such effect on the heart of a woman that she went from neighbour to

neighbour, entreating them to show her "what she was to do to be saved," and pray for her. All refused,

then she thought God told her within that there was mercy still which she believed in, and obtained, for

she said to me when I again entered her house, "since you were here, Christ has saved my soul and

forgiven all my sins;" we prayed together, and her breathings were fervent. I believe this is a genuine

case. 188

The committee looked at the overall experience, work already done, possible impact for the gospel and were convinced that this was a "suitable and

practicable method of meeting the necessities of our rural districts." All over England, no organization met the people on their own level, and in their own homes, or offered an opportunity for a regular supply of religious literature.

Plenty of novels and trashy periodicals circulate in increasing numbers. Were it not for the colporteur, in many locations, that would be the only class of reading procurable. The knowledge that a healthy alternative, that is, the glad tidings of salvation, cold supplant these injurious works through the colporteurs encouraged the committee. The accounts testified of an increase in interest, not from a mere love of novelty, but from the substance of the contents. In an optimistic query, the committee encouraged the project—"May we not believe that the ⁴⁸,000 publications supplied by this association during the past year, will, with God's blessing, in many instances tell upon the minds of the

purchasers, and lead them to think seriously of the concerns of their soul?" ¹⁸⁹ Selling books was not the colporteurs' only labor. Many of the men had assisted in the revival of evangelistic work among the churches in their districts.

This labour did not foster a sectarian spirit, for their intent was to assist any denomination "for the one object of spreading the fame of Jesus, and the glad tidings of his salvation." The committee did not express surprise that large numbers attended these meetings. Proclamation of the simple gospel of our Lord with a warm heart was calculated to bring earnest seekers. This extension of the colporteurs' usefulness prompted a desire to extend the work to every village. "England is our field," they emphasized, "and though many parts are doubtless supplied with colporteurs by private individuals, and therefore to a great extent unknown, yet there is no lack of room." If many churches and private individuals would contribute "the small amount of £30 per annum," it would enable the committee "to carry the work into every county." General subscriptions remained of equal importance to sustain the work already under way. In words that readers had grown to anticipate, Spurgeon added, "In this

matter each of our friends may help." ¹⁹⁰ The very next year Spurgeon urged the work on his readers with the observation, "The Colportage Association deserves a hundred times the support it now has. We wish some person, less loaded than we are, would take up the enterprise." He was suggesting that someone with sufficient zeal and savvy undertake the enlargement of the public's participation in this work, because "There ought to be a society for it as large as the Religious Tract Society. If it is

worth while to print books, it must surely be equally important to sell them." ¹⁹¹ In 1874, after the fifth year of operations for the Colportage Society, Spurgeon confessed his initial fears that "this society would turn out to be one child too

many." His love for it increased through the years and its work was always a source of both fascination and satisfaction, but the support for it always lagged just a bit behind comfort and thus kept a constant pressure on Spurgeon's mind and taxed his creativity in finding ways to plead for funds. He had observed an increasing stability, however, and felt optimistic about the colportage work and reported that it moved at a "healthy pace", with new ministries opened in Worcester, Studley, and Croydon. Other places would open up speedily and some stability and identification would be given to the society by its being housed in the new facilities of the college. He saw it soon emerging as one of the largest societies in England, having thirty-five workers then deployed. "Priestridden" England needed the work of spreading Bibles and evangelical literature.

192

The pace remained slow; Spurgeon was a bit frustrated as to how something so word-centered, so evangelistic, and so capable of penetrating the dark places of England did not catch the spiritual imagination of his readership. At first Spurgeon was able to point to the economic climate as sufficient reason for the lagging of funds in 1879. "Some few matters of income are in arrears," he informed the people, "especially the fund of the Colportage." Neither the Pastor's absence nor any failure of generosity on the part of friends at home explained the fact. He looked instead to "the general depression of trade throughout the country, which has diminished the sales of the colporteurs and also made it difficult for the local committees to keep up their guarantees." A gift of £160 preserved the colportage work for a time, but £1,000 was needed "to put the work into a sound condition." For the moment, it was kept from absolute bankruptcy and his faith and expectation received new life. "We do not abate our assurance that God will send means for his own work. Will our friends kindly

read the article upon Colportage in this number of the magazine?" ¹⁹³ This was in May.

In August, a deeper perplexity and distress seemed evident in his pleadings. "It becomes increasingly evident that the objects and value of the Colportage Association are not known as they should be, beyond a very limited circle of friends who have watched its operations, and appreciated its value in spreading evangelical truth among people." Spurgeon hoped to increase interest and commitment by sharing reports of some of the county associations connected with the Tabernacle ministry. The costly but profitable labors of these unsung gospel purveyors, as well as the poignancy and drama of some cases, could help arrest serious attention. One local association employed six colporteurs who mainly visited villages, hamlets, and isolated houses, in order to sell copies of God's word, and books and periodicals of a healthy moral character. They

frequently occupied, with great acceptability, the pulpits of some of the village chapels and stations and worked in the Sunday School and in week-night Bible classes. Another association reported an increase of sales of nearly ⁵⁰ percent on last year's report in spite of unusual interruptions to the work of the agent. One interruption came as a result of seven weeks' severe illness, brought on by overwork. A second came "through injuries received in an attack made upon him by three drunken men, and by whom he was left unconscious on the road during

one of the most severe nights in the past winter." ¹⁹⁴ Surely an example of suffering for the gospel, and right there in Christian England, would spark the zeal of Gospel-loving Christians.

A September 1879 word from Spurgeon continued the appeal: "Will all our readers examine carefully the annual report of this society, and give it all the help they can? No more needful or efficient agency exists, and yet we have to live from hand to mouth in reference to it from lack of capital and shortness of funds." But, merely daily bread might be what God had ordained for this work, for the "good Lord does not leave the work actually to fail, but finds us just enough in the hour of emergency to prevent the machinery from actually standing still." As a matter of conscious and responsible stewardship, however, for those that see and sympathize with such a spiritually profitable effort, and understand its needs, a faithful engagement would mean that the month-by-

month financial straits would soon cease. ¹⁹⁵ By the time the year was closing, and Spurgeon composed his preface to The Sword and the Trowel, he lamented, "O that we could do more for Jesus! Our Colportage, which is a great blessing to thousands, does not yet increase to dimensions worthy of its value. It is no small thing to have seventy or eighty workers diligently engaged in spreading healthy literature and visiting the poor; but we ought to have four times as many, and

would have them if the funds were forthcoming." ¹⁹⁶ The next year, Spurgeon used the decrease in the number of colporteurs as a positive enforcement of the continued pressing need for them. In what would surely be seen in contemporary political rhetoric as a masterful spin, Spurgeon reported, "things are looking more hopeful for the Colportage Association, one feature of the outlook being that friends who had been compelled to suspend the work in some districts for lack of funds again apply for a colporteur, which shows that were the agency has been fairly tried, its great value was appreciated,

though local circumstances compelled a temporary suspension of the work." ¹⁹⁷ Spurgeon told how one book, passed around from the original to other persons, resulted in the conversion of several individuals, and an entire family in America was converted through a tract that had been left in Shropshire and sent by post to

them from relatives. A couple in an isolated part of New Forest was converted through the visit of a colporteur. The one reporting this conversion argued: "Indeed, five or six thousand magazines and books cannot go into the homes of these people every year, replacing bad literature or none at all, without, through the divine blessing, gradually but surely elevating, refining, and Christianizing them." Those that would ponder the benefits of this work would soon enable the committee to increase the staff from sixty-four, up to the number of eighty that had been employed the year before. Some could provide the yearly stipend of £40 to support a local agent, but others, unable to do so, could contribute to the

general fund, "which continually needs help." ¹⁹⁸ The reports each month always showed advance in the distribution of literature but often included other benefits that accompanied the work of these men. A report in 1882 mentioned the blessings of God on the Gospel Temperance Movement in one of the "darkest villages" on this workers' territory. One hundred, he claimed, had "signed the pledge, and donned the blue ribbon. Praise the Lord!" This had happened in a five-month period; they remained staunch and true, were anxious about their soul's salvation, and "now instead of being found in the alehouse singing the devil's songs, they are to be heard singing the songs of Zion." Notorious drunkards had been saved, and now they "are respectably clothed, and in their right mind, and as the result we have been enabled to sell books to them, and others who before spent the greater part of their wares in strong drink and tobacco." Sobriety was good for the colporteurs' business. Another individual had thrown his pipe into the canal, given up beer, signed the pledge, and with the money he saved ordered from the

colporteur The Life of Christ and other books as well. ¹⁹⁹ Spurgeon continued to emphasize the pure nectar of the work of colportage and the ongoing need for some financial breakthrough to put it on solid ground financially. "The colporteur is the bearer of light amid the darkness of ignorance, of truth where the errors of sacerdotalism and skepticism prevail, of medicine to counteract the unhealthy production of the press, and of the tidings of salvation

to a lost and guilty world." ²⁰⁰ At the same time he kept pointing to the need for some to sponsor this ministry and increase the number. After reporting the way that some had taken up the task and used ingenious methods and consistent zeal to support the work, Spurgeon said: "We marvel every day that this holy service is not taken up on all hands. We will not weary our readers and ourselves by

arguing the matter attain." ²⁰¹ Spurgeon had resigned himself to the cycle, and there it stood, either limping along with unsure support, or soaring with the glory of setting forth gospel truth.

Anxiety for Their Support

Wayland Hoyt joined with others in celebrating Spurgeon's perfect mixture of trust and energetic genius. Earlier in his ministry, Spurgeon thought that he might seek to emulate George Muller in promoting a "Believe and See" method

of raising funds, but he came eventually to differ with Muller. ²⁰² Hoyt reported that Spurgeon prayed steadily for God's prosperity upon all his enterprises but "never sought in the least to cover the fact that as thoroughly and strenuously as possible he put his hand to plying second causes." As Hoyt observed, and as this chapter has shown, "He asked for contributions and various support as often as he prayed." He expected great things of God, but "none the less did he himself attempt, and urge others to attempt, great things for God." Hoyt spoke of Spurgeon's "business habits" and "his magnificent, shrewd, English common sense" as the rallying point for divine provision and human effort. While he labored, "he depended more trustfully than any man I ever knew upon the

prayer-hearing and prayer-answering God." ²⁰³ While close examination of Spurgeon's life confirms the impression of his reliance upon and trust in a God that hears prayer, as well as his personal labors for the maintenance of every endeavor, he nevertheless proved to be so radical in both directions that it created a mental and spiritual tension difficult to manage.

On the one hand, he minimized the personal dimension of the success of the work. While "kind friends" spoke of his "genius for organization" and his "great practical common sense" he rested everything on divine providence. With sincere placidity and resignation he could write: "At the close of twenty-five years we see a vast machinery in vigorous operation, in better working condition than ever it was; and, as to means and funds, perfectly equipped, although it has no other resources than, 'My God shall supply all your need, according to his riches in glory in Christ Jesus.' Gratitude bows her head, and sings her own song

to her Well-beloved, to whom it belongs." ²⁰⁴ In 1882, before leaving for a time of rest on the Continent, he noted that "six hundred persons are dependent upon our incomings, and it would be a serious thing to contemplate a time of distress; but we do not contemplate it. On the contrary, we believe that our God will fill up all our need, and the more needs we have, the more room there will be to

contain the fullness of his liberality." ²⁰⁵ Upon his return from this respite, however, he was forced to comment, "Note the smallness of all contributions

during our absence. We must coal the ship again." ²⁰⁶ With this reality looking him dead in the face, Spurgeon labored with his tendency to despondency and the sheer magnitude of what he had undertaken in

adding so many other institutions that cried for his personal attention in the matter of generating support in addition to a mammoth congregation and the day-by-day needs endemic to maintaining such a flock. When the college expanded in 1875 to ninety-two men Spurgeon announced "our weekly payments cause our cash in hand to melt like snow in the sun." The output of ministers demanded by the needs of the times brought even a large sum given "very nearly to the end of our tether." He asked for constant prayer, for the "work is a very responsible and anxious one. Who is sufficient for these things?"

207 The weight of this responsibility and its impact on Spurgeon's mental state will be extended in the chapter on sickness and depression. One example of the combination of trust, anxiety, his plying second causes, and his magnificent,

shrewd English common sense is seen in a paragraph about the orphanage.

The orphanage funds are reduced so low that at the time of writing this paragraph we have nothing in

hand to go on with: nevertheless we are not afraid that want will happen to us, for the Lord never has

failed us and never will. We have a daily demand for £10, and sometimes, when pain makes us low in

spirit, the arch-enemy suggests that we shall run aground, but we have not listened to his suggestion

for a moment; we believe and are sure that the Lord will provide, and we are looking for abundant

supplies with as much confidence as we look for the rising sun. We cannot, however, forbear the

remark that those of God's servants who have wealth, and believe that we are faithfully and efficiently

conducting the orphanage, ought not to allow these trials of our faith to happen to us, or to be so

frequent. If it be a work laid on the hearts of believers, let them see to it. 208

8 S&T, August 1869, 349. "Battlements."