THE REV. 0. H. SPURGEON.

Otago Witness, Issue 1987, 24 March 1892, Page 43

THE REV. 0. H. SPURGEON.

By J. T. (Concluded.}

From Park street in 1853, with a congregation of two or three hundred, to the Metropolitan Tabernacle in 1861, erected at a cost of L 31,000, with a congregation of over 6000, is an uncommon and almost inconfprehensible transition. Yet such is tbe fact. It has fallen to tbe lot of few in this day to have such a career and to be out of touch with the spirit of the age. Modern science, modern thought were looked at by the pastor of the Tabernaole, but were passed by. For him they had no fascination, no allurements, no temptations.

He moved on to do the work his hand had found to do. It is marvellous how one hand, one head, however great the capacity, could do the prodigious amount of work turned out each week. Sermons, lectures, addresses, his vast congregation, communicants, baptisms, his various institutions, school boards, Radical politics — all had to be attended to, and they were attended to. The .machinery had to be worked at. high pressure, and no man has committed a greater error — I will not say sin— than Spurgeon himself in not quelling his insatiable desire for work and popularity and the extension of his Master's kingdom in his own peculiar way.

A vulgar reference has been made by a writer in comparing Bradlaugh and Spurgeon The author says : " Unlike Spurgeon's eodliness, Bradlaugh's ungodliness was by no means a great gain." If Spurgeon was ably supported financially, it is only, proved that Spurgeon's Christians understood worldly wants better than Bradlaugh's worldlings. That Spurgeon's people knew well the power of money, and by a wise and judicious use of it how much could be accomplished, is commendable to them. Who will even suggest that of his worldly goods Spurgeon ,has not bestowed freely? Once did he receive a testimonial of L6OOO and again LSOOO, all of which he distributed in accordance with the teaching of Him who said, " Charity suffereth long aßd is kind." He gave cheerfully, for God loveth a cheerful giver. That he has been able to live well, and enjoy all tbe comforts of his surroundings, surely ought not to be charged against him as a fault. He who labours as Spurgeon laboured well merits all the gifts and prizes that fall to him.

It may be well said that Spurgeon endeavoured to extend thp work which he deemed he had a special call to pursue in his own peculiar manner. It may well be said he was an uncompromising enthusiast. All that has been said against Spurgeon was written more forcibly by Sydney Smith long ago against the rise of the Methodists. The immortal Sydney could not imagine any sensible people professing to worship God in such a manner. His aversion was of the strongest kind. He had 'great apprehensions that they would succeed, and if success crowned their efforts, then said he : " Happiness will be destroyed, reason degraded, and sound religion banished from the world, and a long period of the greatest immorality, atheism, and debauchery will surely be the result of these spiritual upheavals. It is not Christianity which is introduced, but the debased nonsense and mummery of the Methodists, which has little more to do with the Christian religion than it has to do with the religion of China." This was the philippic hurled by Smith when a movement was made to convert the Hindoo?. It much that was done by the Methodists in the name of religion was mummery, it certainly waa not debased, and no critic but one holding other" views and imbued with extreme dislike to the irterlopers or innovators, could pen such an acrimonious and insincere criticism.

Sputgeon has beim subjected to severe strictures at the hands of objectors, but levelled at a man of his power he cared little

for them, and they had no effect upon him or his work.

It must be a difficult mattef for some minds, after calmly contemplating a character like that of the pastor of the Tabernacle, to 1 refrain from exclaiming, " This man is an actor; Ec cgtinot believe that he is doing God's work."

Spurgeon was possessed of an eloquence attractive and fascinating to those who like the serio-comic in religion. It was to tn'e possession of this unique talent that he owed his great influence. He was able to keep his audience spell-bound while he Sassed on from point to point of his sermon, fow a happy illustration, again a pithy and witty allusion, and then the clinching of the lesson by the driving home of the truth. We must not lose eight of the fact, as already stated, that a great number of the vast concourse of people who thronged the Tabernacle night after night went to be amused, and they had a cheap kind of amusement. Possibly much seed that feel found a restingplace in good ground, and an abundant harvest in many cases was brought forth. A great number of those who went for amusement remained to pray.

Spurgeon was an expounder and teacher according to his light. Whether he felt the vitalising and spiritualising effect of the inhuman doctrine of Calvinism, I know not. He has said that he believed, and that suffices. He was softer and more lovable of late, because more tolerant. It seems needless to discuss points of doctrine, for after all it is a matter of opinion.

There is a characteristic difference between Spurgeon and the immoital Frenchman Victor Hugo. During a discussion the great novelist had been accused of a want of knowledge of the Holy Bible, otherwise he would have had no doubt as to its inspiration — nay, that it was the very word of the Almighty One. Hugo passed the highest eulogmm upon the Book of books as a unique" work possessing the greatest literary merit. He had read and studied the Bible, " but, 1 ' said he, " permit me to have my own opinion. I will not say I do not wish to be convinced ; but I have read it, and am not convinced." With the saddest and solemnest bow of respect to the memory of Spurgeon, I honour his opinion, and, I honour the great and marvellous works and good things he performed during his mission on earth; Spurgeon was a Spiritualist. He had a great faith, and was honestly convinced, even if bigoted and intolerant, that the great Unseen had specially chosen him for His work, and sheltered him under the divine wing, that the all-powerful hand was stretched forth to protect and help, and that the Tabernacle was the Holy of Holies. Of course he was wrong, but in a measure he was right. Without a great belief he could never have done the work that he did. We know his charities were of the most catholic kind. Doubtless he thanked God he was not as other men. No doubt he thought himself immeasurably superior, and those outside the pale of the influence of the Tabernacle or its ramifications were not in that state and condition for immortality in which they should be — one God, one Christ, one Spurgeon. A great character like Spurgeon's of necessity must possess a great deal of human vanity. Much of Spurgeon's faith was inspired by the absolute belief he bad in himself, and all who followed him had to bow before tbe mandate of the dictator. The great fault of strong religionists is that they will incontinently trample under foot that beautiful teaching of the lowly Saviour, who taught that we should judge not. They will not properly do the work coming within the province of their duties, and leave the judicial function to a Higher One. They persist in usurping the divine prerogative. The successful ecclesiastics all unite to surround themselves with a halo of glory. They love mundane power, and very frequently the power of Him whom they are elected to serve is forgotten.

The student of human nature, who is to a certain extent from preference outside the railings of any church or creed, stands aghast and is surprised to see how weak these men of sacerdotal pretensions are. There is one insatiate desire that all should conform to their way of thinking, to' their viewß. They never consider that a diversity of thought makes life tolerable. Just imagine an universal bowing down to Leo XIII, or to the high priest who rules the Established Church of England, or to any other representative religionist. Oh that they would all coalesce, sink their differences, codify and generalise religion, and do the Master's work without friction and mutual recrimination. They say they are all working for a common object. That being s:>, it would be well if pulpits were exchanged occasionally. We should then see reciprocity of feeling successfully established.

Dogmatism has ever been one of the ruling passions of the priesthood. I use the word priesthood in the widest sense. Spurgeon was dogmatic, and he strongly maintained in his walk of life the same objectionable feature which we find pervading the ranks of those who are labouring to extend the teachings of the Christian religion. Do not let me be misunderstood. A modified dogmatism is perhaps essential.

Spurgeon was a steadfast Radical in politics, possessing an enduring love for his country. We know how readily he threw off his allegiance to his old love in politics when Home Rule was proposed, and exercised a powerful influence against that movement. School board matters received his cordial co-operation, and he was much interested in the work. His place as an individual will not be filled. He was a vast power for good. The Metropolitan Tabernacle without its founder will be a thing of the past.

Spurgeon must have been very tired after bis busy life. His literary work, although evanescent in the maiD, was more than most men were able to get through. It is true the work was done quickly, and being of a passicg character could be sent out with rapidity. His volumes of sermons numbered between 30 and 40, and all of them have a vast circulation. In some cases the sermons have had an unparalleled sale. They have been scattered broadcast. The results, let us hope, have been like the experience of the sower in the parable at least. In addition to the sermons, one of which has appeared since the year 1855, be was editor of the Sword and Trowel.

Most people who knowanything of books have heard of "John Ploughman's Talk." His dissertation of the Psalms, known* as

<The Treasury of David," in seven volumes is also 1 well known, more especially among religious people 1 . Then there are tbe inst£ tutions of various kinds— schools, colleges &\i appendages of the Tabernacle, and &]\ requiring,- to a considerable extent, the personal supervision and the personal attention and influence of the great preacher. There are numerous other works all testifying tothe wonderful capacity possessed by the author and worker to accomplish much in the time at his disposal.

Spurgeoft had a perfect helpmate in his wife. lie was married to Susannah Thompson in thff year 1854, and there isissue of the marriage two sons, Charles and Thomas, both of whom have adopted the profession of their father. The Bey.Thomas Spurgeon is in charge of a congregation in Auckland, and has been in New Zealand for several years. He is very well known to many of ufli ' '" It is not surprising to r ,h'ear, of a man of • Spurgeon's energy, with jno desire to curb the passion for work, dying" afc a comparatively early age. He had jnot enjoyed good health for a long time, blit apparently his ardour was never repressed. He has done his work, he has fought his fight,; what h& had to do he did with all his might The materialist will say God helps those' who help themselves. Spurgeon would say the" very presence of God was with' him, enabling him to overcome difficulties and- accomplish bis work.

He has passed away, and while he was here he was an important and imposing factor in the world. He never hid his talent, in a napkin. He was ever up and doiDg, and fearlessly worked for the cause of humanity and his religion. The world knowß how successful he was.

When the news came that the hand of death had laid low the strong form, when it was known that the voice' so familiar would be heard again no more, was hushed forever in theßilence of the tomb, those who had received.kindness and help from him— and they are legion— and those who love and admire a great and earnest worker, with bowed and reverent heads, wiping the falliDg tears from the wet eyes, raise their' voice on high and ask God to bless and receive to immortality the soul jthafc has taken its flight. Death had no terrors for Spurgeon. "I" am the resurrection and the life. He that believeth on me, though he were dead, yet shall he live ; and whosoever liveth and believeth on Me shall never die." He had no wavering faith about these words. They were living words, the real words of the Christ, and Spurgeon took hold of them, and firmly holding, he went forth to realise the great consummation. The departing Agnostic exclaime, " I go to solve the great mystery."