<BrethrenVoice>
<SUNDAY-GLEANINGS>
<4 August 2002>


Contents:
---------
(1)  <Bible-Study> "Synopsis to the Book of Daniel-Ch 8" - J.N. Darby
(2)  <Article> "Sovereign grace & man's responsibility -Pt 2" - C.H.Spurgen
(3)  <Article> "Truly consecrated to Jesus?" - Connie Giordano
(4)  <Biography> "Charles H. Spurgeon" - 1832 - 1894
(5)  <Thoughts> "Submit to the appointment..." - John Newton
(6)  <Poem> "Apples of Gold" - Part 2 - Charles E. Wigg
(7)  <Story-Time> "House of 1000 mirrors"


(1)  <Bible-Study>
SYNOPSIS TO THE BOOK OF DANIEL CH 8
John Nelson Darby

...

Chapter 8

Chapter 8 gives details of that which takes place from another side of
Judea, with reference to the Jews. The two empires of Persia and Greece, or
of the East, which succeeded that of Babylon under which the prophecy was
given, are only introduced to point out the countries in which these events
are to take place, and to bring them before us in their historical order.
The Persian empire is overthrown by the king of Greece, whose empire is
afterwards divided into four kingdoms, from one of which a power arises
that forms the main subject of the prophecy.

In the interpretation, we find the positive declaration that the events
here related happen "in the last end of the indignation." Now it is the
indignation against Israel that is here meant (chap. 11: 36). This time of
indignation is spoken of in Isaiah 10: 25; it ends with the destruction of
the Assyrian, who (v. 5) is its principal instrument. All these passages
shew us, especially in studying their context, that it will be in the last
days that the events of these prophecies will be fulfilled. It will be "the
time of Jacob's trouble, but he shall be delivered out of it." The Lord
Himself alludes to this period (Matt. 24) calling His disciples' attention
to that which Daniel says respecting it (compare Daniel 12: 1-11 with the
Lord's words). It appears to me that the prophecy in our chapter does not
relate so absolutely to the last days as the interpretation does. (-6-) The
thing spoken of in the prophecy is not the last end of the indignation; but
the fact that a little horn arises out of one of the four kingdoms, which
had succeeded Alexander. Nevertheless, the grand object of the Spirit is to
reveal that which will happen at the time of the end (v. 17).

(-6-)This appears to me to be the case, because events that took place
under the successors of Seleucus, the first king of the north, have served
as a type, or partial and anticipative fulfilment, of that which will
happen in the, last days. In chapter 11 and here, there is a description
of, or a strong allusion to, that which Antiochus Epiphanies did. The
eleventh chapter relates it, I think, historically. The object of God in
the prophecy is found in the events of the last days; and this is all that
is given in the interpretation.

It is well to observe, that no interpretation of a parable or obscure
prophecy, either in the Old or New Testament, is simply an interpretation.
It adds that which reveals by the result the meaning of the ways of God, or
facts described in what is obscure, either by outward judgments which
justify the spiritual judgment of His people when faith only would discern
God's mind, or by some new features that give the true import of the events
for the saints. Actual judgment makes openly plain what spiritual judgment
alone discerned before, and thus is an interpretation. But other
circumstances may be added in order to show the mind of God in the matter.
In a word, it is God who communicates to His people that which gives its
true value to that which precedes, or who directs them in their thoughts as
to what has been said, by the revelation of His judgments. It is this which
practically confirms them in His thoughts.

Let us examine the principal feature of the little horn. The power
designated by "the little horn" enlarges its territory towards the east,
and towards the pleasant land, or ornament [of the earth], that is to say,
as it appears to me, towards Jerusalem or Zion. This horn exalts itself
against the host of heaven, and casts down some of the host and of the
stars to the ground, and tramples on them.

Who are the persons intended by this expression-"the host of heaven and the
stars?" Let us remember, that it is the Jewish system that is before us.
When once we have got hold of this, the application of the passage is not
difficult. The expression applies to those who, professedly at least,
surround the throne of God, and particularly those who shine eminent among
them. It is not the faithful who look towards heaven, of which chapter 7
speaks. To be the host of heaven describes a position and not a moral state
(compare v. 24). But this passage assumes that the Jews are again in this
position before God, even although it would be but for judgment. That is to
say, they are again under the eye of God as in relation with Him, as an
object about which He concerns Himself, as a people still responsible for
their former relationship with Him, although the Gentile power still
exists. Now, if their condition does not answer to the position they
reassume in His presence, they are, by the very fact of this position, the
object of God's judgments.

Observe here, moreover, that transgression is the thing spoken of, and not
the abomination which some one sets up, and which makes desolate; and in
the interpretation also, the transgression is come to its height.

This horn is, then, the instrument of chastisement on the Jews, who have
returned-as to profession-into relationship with Jehovah, and into their
land, assuming the character of His people, yet carrying transgression
against Him to the highest point. The horn completely destroys some of
them. But this is not all; he (for the word is no longer it, in agreement
with the word horn-perhaps changed to designate the king in person)
magnifies himself even against the Prince of the host. He carries his
pretensions so far as to oppose himself to Him, to set himself against
Christ in His character of Prince of Israel, against the Judge who comes,
the Head of Israel, who is Jehovah Himself; for it is the Ancient of days
who comes. Here, however, all is looked at in a Jewish aspect. He is the
Prince of Israel. We see that it is Jehovah, because it is His sacrifice
that is taken away-His sanctuary that is cast down; but He is presented as
the Prince of the host.(-7-) The daily sacrifice is taken away from Him,
not "by him."(-8-) The Jewish worship rendered to Jehovah is suppressed,
His sanctuary cast down, and a time of distress appointed for the daily
sacrifice (it is thus that I understand the verse), on account of
transgression; and the little horn(-9-) (for here the it, agreeing with
horn, is again used) casts down the truth, practises and prospers. The
duration of the whole vision, with especial reference to the transgression
which occasions it, and, it may be, comprising also the duration of the
transgression that maketh desolate; in a word, the whole scene of
transgression, and consequent desolation (the sanctuary and the host being
trodden under foot), continues for 2300 evenings and mornings.

(-7-)I have questioned a little whether the host of heaven may not mean the
powers of the earth (the Jews only taking their place in it because they
ought to be under the government of God, and are so to the spirit of
prophecy). I do not reject this idea; but it appears certain that the
Spirit has the Jews especially in view (see v. 13). Verse 24 might lead us
to believe that He destroys others beside the Jews. Christ, exalted to the
right hand of God, is the head of all power. But He is especially the head
of the Jews. If any would even apply the title "Prince of princes" to this
supremacy, the analogy of the word would justify the application. The
connection between the host and the sanctuary in verse 13, appears to me to
shew, that the Spirit had those Jews especially in view who surround the
place of the throne of Jehovah.}

(-8-)There is no doubt that the text says, that the sacrifice is taken away
from the Prince of the host. The question still remains, by whom? The Keri
(which is generally, I believe, the best authority when there are
variations in the Hebrew) reads, "was taken from him," without saying by
whom; the Ketib, "he took away from him," which ascribes it to the little
horn.

(-9-)In the Hebrew there is a difference of gender. He who magnifies
himself (v. 11) is masculine; while at the end of verse 12, the word, "it
cast down," is feminine, agreeing with horn, which in Hebrew is a feminine
noun.

In verse 19 we see that the interpretation relates to the time of the end-a
very important notice for the understanding of the passage.(-10-) And this
is what shall happen in the last end of the indignation (upon Israel) when
the transgression of the Jews is at its height. A king of fierce
countenance, who understands dark sentences, shall arise; a kind of teacher
or rabbi, but proud, and audacious in appearance. He will be mighty, but
not by his own power. He will make great havoc, will prosper and practise,
destroying the mighty, or a great multitude of persons, and especially "the
people of the holy ones," that is, the Jews (chap. 7: 27). He is subtle,
and his craftiness is successful. He will magnify himself in his heart, and
will destroy many by means of a false and irreligious security. At length,
he will stand up against the Prince of princes. He will then be destroyed
without human intervention. That is to say that at the time of the end,
when the purposes of God will be unfolded, when His indignation against
Israel draws to an end, the transgression of this people being already at
its height, a king shall arise in one part of the former Grecian empire,
whose power will be characterised by its increase towards the east and
south, and towards Jerusalem; that is, it will be established in the
present Turkey in Asia-Jerusalem being the point it aims at. This power
will cause much destruction, and its strength will be great; yet, properly
speaking, it will not be its own strength. The king will be dependent on
some other power. He will also destroy the Jewish people. But there is
something more than destructive power; there is a character of wisdom
resembling that of Solomon in some respects. He is very subtle, and
succeeds in destroying the Jews, by lulling them into a security in which
they forget Jehovah. We see him then occupying himself about the Jews, not
only as a conqueror, but as a teacher, by craft and by a deceptive peace.
At length he stands up against Christ in His character of the Prince of
princes or kings of the earth, that is, in His character of earthly
supremacy. He is destroyed by divine power, without the hand of man.

(-10-)The vision speaks particularly of the Seleucidae, or Asiatic
successors of Alexander; and their acts, I doubt not, particularly those of
Antiochus Epiphanies, are referred to in the vision, though verse 11 and the
first half of 12, as noticed, are distinct. Thus the 2300 evenings and
mornings are not necessarily applicable to anything beyond the acts of the
Seleucidae, and verse 26 confirms this. The interpretation (v. 23-25)
applies only to the latter days. The sanctuary is not spoken of, but the
destroying the "people of the saints" (the Jews), and standing up against
the Prince of princes. In verse 26 read, "and thou, shut up the vision,"
not "wherefore."

This king is distinct from the little horn of chapter 7, who rules the
great western beast. He is a king of the east, who arises, not from the
Roman empire, but from the former Grecian empire established in Syria, and
the adjacent countries, who derives his strength from elsewhere, and not
from his own resources. He will interfere (in his own way) with the
religious affairs of the Jews; but it seems to me that that which is said
of him is more characteristic of the desolator, whom God allows the enemy
to raise up on account of the transgressions of His people, than of the one
who makes a covenant with them for a time, in order to ruin and drag them
afterwards into the depths of apostasy. It is one who will oppress them,
having his seat of action in the east, as the little horn of chapter 7
rules in the west.(-11-) The desolation is brought before us on the
occasion of this little horn. Verse 11(-12-) is a kind of parenthesis which
relates entirely to the Prince of the host; and the two last things it
mentions (namely, that the sacrifice is taken away from Him and His
sanctuary cast down) are introduced in connection with the Prince of the
host, as a part of the desolation of Israel, to complete its description,
without, as it appears to me, pointing out who it is that does these
things. They are not spoken of in the king's own history, at the end of the
chapter. They form a part of the desolation of the days alluded to in verse
11.

(-11-)Chapter 7 gives the power or horn of the west; chapter 8 that of the
east; chapter 9 gives the state of Jerusalem under the power of the west;
chapter 10, 11 the state under the powers of the east, including the wilful
king.

(-12-)The first half of the twelfth, closing with the word, "transgression,"
forms indeed part of this parenthesis. The 2300 days refer thus to the
historical times. All we have of them, in the interpretation which unfolds
what is yet to come, is that the vision is true. The parenthesis is from
"Yea" (v. 11) to "transgression" in verse 12, connected with "he," not with
"it."

[to be continued...]

_______________________________________________________________________


(2) <Article>
SOVEREIGN GRACE AND MAN'S RESPONSIBILITY - PART - 2*
C.H. SPURGEON (1834-1892)

August 1, 1858

....

Now, this morning I am about to consider the two doctrines. In the 20th
verse, we have taught us the doctrines of sovereign grace-"But Esaias is
very bold, and saith, I was found of them that sought me not; I was made
manifest unto them that asked not after me." In the next verse, we have the
doctrine of man's guilt in rejecting God. "To Israel he saith, all day long
I have stretched forth my hands unto a disobedient and gainsaying people."

I. First, then, DIVINE SOVEREIGNTY AS EXEMPLIFIED IN SALVATION.
If any man be saved, he is saved by Divine grace, and by Divine grace alone;
and the
reason of his salvation is not to be found in him, but in God. We are not
saved as the result of anything that we do or that we will; but we will and
do as the result of God's good pleasure, and the work of his grace in our
hearts. No sinner can prevent God; that is, he cannot go before him, cannot
anticipate him; God is always first in the matter of salvation. He is before
our convictions, before our desires, before our fears, before our hopes. All
that is good or ever will be good in us, is preceded by the grace of God,
and is the effect of a Divine cause within.

Now in speaking of God's gracious acts of salvation, this morning, I notice
first, that they are entirely unmerited. You will see that the people here
mentioned certainly did not merit God's grace. They found him, but they
never sought for him; he was made manifest to them, but they never asked for
him. There never was a man saved yet who merited it. Ask all the saints of
God, and they will tell you that their former life was spent in the lusts of
the flesh; that in the days of their ignorance, they revolted against God
and turned back from his ways, that when they were invited to come to him
they despised the invitation, and, when warned, cast the warning behind
their back. They will tell you that their being drawn by God, was not the
result of any merit before conversion; for some of them, so far from having
any merit, were the very vilest of the vile: they plunged into the very
kennel of sin; they were not ashamed of all the things of which it would be
a shame for us to speak; they were ringleaders in crime, very princes in the
ranks of the enemy; and yet sovereign grace came to them, and they were
brought to know the Lord. They will tell you that it was not the result of
anything good in their disposition, for although they trust that there is
now something excellent implanted in them, yet in the days of their flesh
they could see no one quality which was not perverted to the service of
Satan.

Ask them whether they think they were chosen of God because of their
courage; they will tell you, no; if they had courage it was defaced, for
they were courageous to do evil. Question them whether they were chosen of
God because of their talent; they will tell you, no; they had that talent,
but they prostituted it to the service of Satan. Question them whether they
were chosen because of the openness and generosity of their disposition;
they will tell you that that very openness of temper, and that very
generosity of disposition, led them to plunge deeper into the depths of sin,
than they otherwise would have done, for they were "hail fellow, well met,"
with every evil man, and ready to drink and join every jovial party which
should come in their way. There was in them no reason whatever why God
should have mercy upon them, and the wonder to them is that he did not cut
them down in the midst of their sins, blot out their names from the book of
life, and sweep them into the gulf where the fire burneth. that shall devour
the wicked. But some have said that God chooses his people because he
foresees that after he chooses them, they will do this, that, and the other,
which shall be meritorious and excellent.

Refer again to the people of God, and they will tell you that since their
conversion they have had much to weep over. Although they can rejoice that
God has begun the good work in them, they often tremble lest it should not
be God's work at all. They will tell you that if they are abundant in faith
yet there are times when they are superabundant in unbelief; that if
sometimes they are full of works of holiness, yet there are times when they
weep many tears to think that those very acts of holiness were stained with
sin. The Christian will tell you that he weeps over his very tears; he feels
that there is filth even in the best of desires; that he has to pray to God
to forgive his prayers, for there is sin in the midst of his supplications,
and that he has to sprinkle even his best offerings with the atoning blood,
for he never else can bring an offering without spot or blemish. You shall
appeal to the brightest saint, to the man whose presence in the midst of
society is like the presence of an angel, and he will tell you that he is
still ashamed of himself. "Ah!" he will say, "you may praise me, but I
cannot praise myself, you speak well of me, you applaud me, but if you knew
my heart you would see abundant reason to think of me as a poor sinner saved
by grace, who hath nothing whereof to glory, and must bow his head and
confess his iniquities in the sight of God." Grace, then is entirely
unmerited.

[to be continued...]

---
*[© Copyright Tony Capoccia 2000]
_______________________________________________________________________


(3)  <Article>
TRULY CONSECRATED TO JESUS
Connie Giordano

"The world would be amazed to see what would happen if we were truly
consecrated to Him. Have you heard this story about Dwight L. Moody? When he
was still a lad, he heard a sermon by a preacher in England. The pastor had
said: 'The world has not yet seen what God can do by His Holy Spirit in and
through one man who will truly be consecrated to Him.' Hearing that
statement, Moody said to himself, 'With God's help I will be that man!' " -
Encyclopaedia Of Sermon Illustrations

How many of God's people will respond today as Moody did and say - "With
God's help I will be that man...I will be that woman! No matter what the
cost or price that I must pay...no matter what sacrifices I must make in
this life...no matter how hard it is on my flesh...Lord, I want to be that
man...I want to be that woman who is truly consecrated unto You!"

Can you say that today, O Child of God?

Of course, we all know that there are some things that will be required of
us in order to reach this place in God. We will have to meet God's
standards.

What are they?

In this message we would like to look into the Scriptures and study some of
them and see where we stand in our commitment.

1. Forget About Yourself

Psalm 119:69 - "The proud have forged a lie against me: but I will keep Thy
precepts with my whole heart."

This is the first hurdle to jump and one of the hardest ones. If you desire
to be used of God, then you will encounter "the proud" who will "forge"
every lie against you. You will be misrepresented, lied on, called every
name imaginable, slandered, and betrayed for the sake of the Truth and the
Gospel.

The word "forge" means to patch together. The "proud" are those who are full
of envy who cannot stand to see you in your place of excellency. They will
do everything imaginable to pull you down from that place. They will drop
false charges here and there like shreds or patches which in turn will be
brought together to present a false picture of your character and motives.

No matter what is said about you, you cannot be deterred from your duty. You
have to have a fixed purpose to obey God entirely and absolutely - "I will
keep Thy precepts with my whole heart."
You have to get to the place where false charges do not move you. You are
not attempting to win a popularity contest. You simply want to be truly
consecrated unto God.

2. Be Wholly Holy

1 Thessalonians 5:23 - "And the very God of peace sanctify you wholly; and I
pray God your whole spirit and soul and body be preserved blameless unto the
coming of our Lord Jesus Christ."

You desire to be sanctified in every part, completely, entirely, to all
intents and purposes, and to the uttermost. You have no "skeletons in the
closet", so to speak. Every area - body, soul, and spirit - is kept at all
times under the exposure of the scrutinizing spotlight of the Holy Ghost.
Your desires, affections, appetites, and passions are "preserved
blameless" - kept free from sin and impurity and are entirely holy.

3. Separate Yourself From The Unclean And Defiled

2 Timothy 2:21 - "If a man therefore purge himself from these, he shall be a
vessel unto honour, sanctified, and meet for the master's use, and prepared
unto every good work."

In the previous verse of Scripture, the Apostle Paul spoke of "a great
house" meaning the Church. Within this structure is found "vessels of gold
and of silver" as well as "wood and of earth." Some are "to honour"; some to
"dishonour."

In this verse, he then informs the believer that he must purge himself from
"these" in order to be a "vessel unto honour."  Who is he referring to by
"these"? He is talking about the vessels of "wood and of earth", determined
to dishonour the work of God.

In order to be consecrated unto God, you have to cleanse or purify yourself
from all that defiles or corrupts. That includes all false doctrine, corrupt
opinions, worldly advice or counsel as well as ungodly influences, wicked
lifestyles, and entrapping situations and circumstances.

God will only use a vessel which is prepared by Him and is holy and
separated from all that is unclean and defiled.

4. Go After That Knowledge

Philippians 3:7-8 - "But what things were gain to me, those I counted loss
for Christ. Yea doubtless, and I count all things but loss for the
excellency of the knowledge of Christ Jesus my Lord: for whom I have
suffered the loss of all things, and do count them but dung, that I may win
Christ."

What things are considered "gain" to you? Your birthplace, name, economic
status, education, church membership, or position in life? Are you willing
to count them all as "loss" in order to "win Christ"?

What did Paul mean when he said that he counted it all as "loss" for Christ?
He meant that he considered his name, reputation, prestige, education,
position, and power to be a disadvantage, hindrance, and obstacle in his
pursuit of the knowledge of Christ. Everything that is considered valuable
in this life, he sacrificed and gave up in order to obtain the "excellency
of the knowledge of Christ Jesus..." He "suffered the loss of all things."
He had brilliant prospects of gain, honor, and distinction ahead of him. He
had many dear friends and companions. But he threw them all aside. He
considered them as "dung" - refuse, chaff, filth, or something utterly
worthless so that he could possess Christ in His fullness.

5. Dedicate Yourself Without Reserve

Romans 12:1 - "I beseech you therefore, brethren, by the mercies of God,
that ye present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service."

The illustration presented here is that of the animal which is brought
before the priest to be sacrificed on the altar. The entire body of the
animal is dedicated for the purpose of the sacrifice.

This is how it must be with you. You must present your entire being to the
Lord, releasing all claims to it in any way, shape, or form. You must offer
to God all of your faculties - your mind, talents, gifts, resources, and
time to be used as He wills. Your highest aim must be to please Him and Him
alone.

6. Love God With All Your Heart

Matthew 22:37 - "Jesus said unto him, 'THOU SHALT LOVE THE LORD THY GOD WITH
ALL THY HEART, AND WITH ALL THY SOUL, AND WITH ALL THY MIND."

In order to be truly consecrated unto Jesus, you must love Him supremely,
unreservedly, and completely.  Nothing in this world must ever take His
place as the true love of your life. He must be your all-in-all. He must
have all of your affections and be your sole and complete desire. At the
drop of a hat, you must be willing to give up anything, including family and
closest friends and companions whom He requests, in order to prove your love
for Him.

7. Seek Him With Your Whole Desire

2 Chronicles 15:15 - "And all Judah rejoiced at the oath: for they had sworn
with all their heart, and sought Him with their whole desire; and He was
found of them: and the LORD gave them rest round about."

With great sincerity, zeal, and intent; you must be willing to lay aside all
plans and purposes to seek Him with all your heart and soul. You must be
willing to sacrifice "fun times" with family and friends in order to seek
Him, His Word, His ways, His strength, and His glorious favor. In other
words, you must be willing to shut yourself in with God for seasons of time
to simply seek His face.

8. Stand To The Covenant

2 Kings 23:3 - "And the king stood by a pillar, and made a covenant before
the LORD, to walk after the LORD, and to keep His commandments and His
testimonies and His statutes with all their heart and all their soul, to
perform the words of this covenant that were written in this book. And all
the people stood to the covenant."

King Josiah stood upon a brazen scaffold or pulpit in order to address the
people of his kingdom. He bound himself to a covenant to "walk after the
LORD" with utmost courage, vigor, strength, sincerity, care, caution, and
resolution. He promised to wholeheartedly obey God's Law. When the people of
God heard his words, they "stood to the covenant." In other words, they gave
their consent to do the same. They  obligated themselves to abide by all of
God's laws and dictates.

In order to be truly consecrated to the Lord, you must do the same. You
cannot expect to be that man or that woman who is mightily used of God as D.
L. Moody unless you "stand to the covenant" and agree that you will obey God
in all that He asks. No matter what the cost or price - no matter what the
sacrifice - you will obey Him.

Amy Carmichael once said - "Rid me, good Lord, of every diverted thing."
Matthew Henry said - "If religion be worth anything it is worth everything."

Why were you Born Again? To escape hell? Is that the only reason why God
saved you? So that you can spend eternity in heaven with Jesus? But what
about your time on this earth? Is this simply lulla-land where the saints
just play around until Jesus calls them home?

Do you feel the stirring of the Holy Ghost this day, showing you that your
life has more meaning than what you have been living? Are you satisfied with
just being a "normal" Christian who goes to some Church every Sunday and
Wednesday? Or do you hear "the beat of a different drummer" calling you to a
life of Destiny - serving your generation in the Power and Anointing of the
Holy Ghost?

What are you going to do about this message? Why not prayerfully reread it
and see where you stand in your commitment with Christ? In areas of
weakness, seek God for His grace, strength, and Holy Ghost Power. He is more
than willing to give it to you.

The preacher in England said - "The world has not yet seen what God can do
by His Holy Spirit in and through one man who will truly be consecrated to
Him."

Will you be that man or woman who will show this world what God can do
through a consecrated vessel?

Then answer the Call.
The Holy Ghost is waiting!

May God Bless His Word.
Connie

---
[Copyright 2002 by Connie Giordano]
_______________________________________________________________________


(4)  <Biography>
CHARLES HADDON SPURGEON
1834 - 1892

CHARLES HADDON SPURGEON came of a family of Dutch origin which sought refuge
in England during the persecution of the Duke of Alva. Charles Haddon's
grandfather, James Spurgeon (1776-1864), born at Halstead, Essex, was
independent minister at Stambourne. His son, John Spurgeon, the father of
Charles Haddon, born in 1811, was successively minister of the independent
congregations of Tollesbury, Essex, of Cranbrook, Kent, of Fetter Lane, and
of Upper Street, Islington.

Charles Haddon, elder son of John Spurgeon, by his wife, the youngest sister
of Charles Parker Jarvis of Colchester, was born at Kelvedon, Essex,
[England] on 19 June 1834. His early childhood was spent with his
grandfather, James Spurgeon, but in 1841 he was sent to a school at
Colchester conducted by Henry Lewis. In 1848 he spent a few months at an
agricultural college at Maidstone. In the following year he became usher in
a school at Newmarkert. His employer was a baptist, and although Spurgeon
had been reared an independent, and converted in a primitive Methodist
chapel, he was baptised and formally joined the baptist community at Isleham
on 3 May 1850. In the same year he obtained a place in a school at
Cambridge, recently founded by a former teacher and friend, Henry Leeding.
There he became an active member of a baptist congregation, and while a boy
of sixteen, dressed in a jacket and turndown collar, preached his first
sermon in a cottage at Teversham, near Cambridge. His success was
pronounced; his oratorical gifts were at once recognised, and in 1852 he
became the pastor of the baptist congregation at Waterbeach, Cambridgeshire.

In April 1854 he was 'called' to the pulpit of the baptist congregation at
New Park Street, Southwark. Within a few months of his call his powers as a
preacher made him famous. The chapel had been empty; before a year had
passed the crowds that gathered to hear the country lad of twenty rendered
its enlargement essential. Exeter Hall was used while the new building was
in process of erection, but Exeter Hall could not contain Spurgeon's
hearers. The enlarged chapel, when opened, at once proved too small, and a
great tabernacle was projected. In the meantime Spurgeon preached at the
Surrey Gardens music-hall, where his congregations numbered ten thousand.
Men and women of all ranks flocked to his sermons. The newspapers, from the
'Times' downwards, discussed him and his influence. Caricature and calumny
played their part. On 19 Oct. 1856 a malicious alarm of fire raised while
Spurgeon was preaching at the Surrey Gardens music-hall led to a panic which
caused the death of seven persons and the injury of many others; but the
preacher's position was not endangered. At twenty-two Spurgeon was the most
popular preacher of the day.

In 1861,  the Metropolitan Tabernacle in Newington Causeway was opened for
ser
vice. It cost £ 31,000 and accommodated six thousand persons. There Spurgeon
ministered until his death, and, until illness disabled him, fully
maintained his popularity and power as a preacher. The Tabernacle quickly
became, under Spurgeon's impressive personality, an energetic centre of
religious life. Many organisations grew up under his care and were
affiliated to it. All are now flourishing institutions. A pastors' college,
in which young men prepared for the ministry under his active guidance, was
founded at Camberwell in 1856; it was removed to the Metropolitan Tabernacle
in 1861, and is now located in Temple Street, Southwark. An orphanage, an
unsectarian institution, was founded in 1867 at Stockwell for the
maintenance and education of destitute orphan boys and girls...; while a
colportage association founded in 1866 to circulate 'religious and healthy
literature among all classes' by means of colporteurs, who were to be paid a
fixed salary and to devote all their time to the work, derived in 1891 over
11,000£ by the sale of books and pamphlets.

A convinced Calvinist, staunchly adhering till the day of his death to every
point in the system of theology in which he had been educated, Spurgeon was
resolved to sacrifice nothing in the way of doctrine, even in the interests
of peace among Christian churches. In 1864 he invited a controversy with the
evangelical party in the church of England. In a powerful sermon on
baptismal regeneration which he preached in that year he showed that that
doctrine, to which he was strenuously hostile, was accepted in the church of
England prayer-book, and he reproached evangelical churchmen, who in
principle were equally antagonistic to the doctrine, with adhering to an
organisation which taught it. The attack occasioned much ferment. Three
hundred thousand copies of Spurgeon's sermon were sold; and while high
churchmen were elated by Spurgeon's admission that a doctrine, which they
openly avowed, found a place in the prayer-book, low-churchmen were
proportionately irritated. Numberless pamphlets set forth the views of the
various parties. The most effective reply to Spurgeon was made by Baptist
Wriothesley Noel [q.v.], then a baptist minister. In his 'Evangelical Clergy
Defended,' Noel censured Spurgeon for introducing needless divisions among
men of like faith. But Spurgeon remained obdurate, and emphasized his
attitude by withdrawing from the Evangelical Alliance, which was largely
supported by the low-church party of the church of England.

Spurgeon's strenuous and unbending faith in Calvinism loosened in course of
time the bonds of sympathy between him and a large section of his own
denomination. He long watched with misgivings the growth among baptists of
what he regarded as indifference to orthodoxy. He thought they laid too
little stress on Christ's divine nature, and that the Arminian views which
were spreading among them tended to Arianism. He keenly resented what he
called the 'down grade' developments of modern biblical criticism, and the
conviction grew on him that faith was decaying in all Christian churches.
Consequently on 26 Oct. 1887 he announced his withdrawal from the Baptist
Union, the central association of baptist ministers, which declined to adopt
the serious view that he took of the situation. Opposition to the
rationalising tendency of modern biblical criticism brought him in his later
days into sympathy with many churchmen. It was perhaps on that account that
he withdrew from the Liberation Society, of which he had been previously a
vigorous supporter.

On the completion in 1879 of the twenty-fifth year of his pastorate at the
Tabernacle, Spurgeon was presented with a testimonial of 6,263£ During the
latter part of his life he lived in some style at Norwood. He never
practiced or affected to practice asceticism, but was generous in the use of
the ample means with which his congregation supplied him. His opinions on
social questions were always remarkable for sanity and common-sense. A
liberal in politics, Spurgeon was, after 1886, a prominent supporter of the
liberal-unionist party in its opposition to home rule for Ireland. Towards
the end of his life he suffered severely from gout, and was repeatedly
forced to take long rests. He died at Mentone on 31 Jan. 1892, and was
buried at Norwood cemetery, London. The Memorial Hall at Stockwell and the
Beulah Baptist Chapel at Bexhill (commenced in 1895) were erected in memory
of him. The best portrait of Spurgeon is an oil painting in the pastor's
vestry, Metropolitan Tabernacle, and there is a bust by Mr. Acton-Adams at
the Pastors' College.

Spurgeon married, in 1856, Susannah, daughter of Robert Thompson of Falcon
Square, London, by whom he had twin sons, Charles and Thomas. His widow and
sons survived him.

Spurgeon's early fame as a preacher was largely due to his extreme youth, to
the free play of his humour, and to the fervour of his unconventional
appeals to the conscience. But he was by nature endowed with much oratorical
power. He managed with the utmost skill a clear and sympathetic voice, while
his gesture was easy and natural. Throughout life his matter united shrewd
comment upon contemporary life with the expository treatment favoured by the
old puritan divines. In later life he spoke in the pulpit with somewhat less
oratorical effect, but with an intenser earnestness. His humour was
spontaneous; it marked his private as well as his public utterances (see
especially W. Williams, Personal Reminiscences of C. H. Spurgeon).

Spurgeon was a prolific author, writing with the directness and earnestness
that distinguished him as a speaker. From 1865 he conducted a monthly
magazine, entitled 'Sword and Trowel.' From 1855 a sermon by him was
published every week. These have been collected in numerous volumes, and
many of them have been translated into the chief European languages. As many
as 2,500 sermons are still on sale. Of his other works, nearly all of which
ran into many editions, the most important were: 1. 'The Saint and his
Saviour,' 1857. 2. 'Morning by Morning,' 1866. 3. 'Evening by Evening,'
1868. 4. 'John Ploughman's Talks,' 1869. 5. 'The Treasury of David,'
1870-85. 6. 'Lectures to my Students,' 1st. ser. 1875; 2nd ser. 1877. 7.
'Commenting and Commentaries,' 1876. 8. 'John Ploughman's Pictures,' 1880.
9. 'My Sermon Notes,' 1884-7.
_______________________________________________________________________


(5)  <Thoughts>
SUBMIT TO THE APPOINTMENTS OF OUR MAKER!
John Newton (Author of "Amazing Grace")

How highly does it become us, both as creatures and as sinners, to submit to
the appointments of our Maker! and how necessary is it to our peace!

This great attainment is to often unthought of and overlooked; we are prone
to fix our attention upon the second causes and immediate instruments of
events; forgetting whatever befalls us is according to His purpose, and
therefore must be right and seasonable in itself, and shall in the issue be
productive of good.

From hence arise impatience, resentment, and secret repining, which are not
only sinful but tormenting; whereas if all things are in His hand, if the
very hairs of our head are numbered, if every event, great and small are
under the direction of his providence and purpose; and if he has a wise,
holy, and gracious end in view, to which everything that happens is
subordinate and subservient; then we have nothing to do, but with patience
and humility to follow as He leads, and cheerfully to expect a happy issue.

The path of present duty is marked out; and the concerns of the next and
every succeeding hour are in His hands.

How happy are they who can resign all to Him, see His hands in every
dispensation, and believe that He chooses better for them then they possibly
could for themselves!

_______________________________________________________________________


(6)  <Poem>
"APPLES OF GOLD"
Charles E. Wigg
....

"Musings in the Holy Place" -  Part 2

(11)
To right, the golden table stands,
With hand-breadth border, all of gold.
Reminding of His mighty hands,
That keep from failing, and which hold.

(12)
It's precious burden, of twelve loaves,
With frankincense upon each one,
Laid out in order in two rows,
Renewed each Sabbath, freshly done.

(13)
The loaves remind us of the saints,
Who in the sight of God appear,
In perfect order, without taint,
Of flesh's leaven, or of fear

(14)
Each one, the fragrance of the Son
Exudes, to fill with joy God's heart,
Confusion absent, all are one,
Resting on Christ, how blest a part

(15)
The loaves the food of priests became,
Once fresh were on the table placed,
What wholesome diet is the same,
To stabilize our hearts with grace.

(16)
The Golden Lamp-stand, on the left,
Of beaten work, with wisdom wrought,
With patient skill, so apt, so deft,
The artisan, divinely taught,

(17)
Had thus fulfilled God's great design,
That stands in radiant beauty there,
Diffusing light, a light sublime,
Illum'ning all with radiance fair

(18)
It's branches, six, with central stem,
Total seven, (God's perfection),
With golden lamp, each one of them
Is crowned, whence comes illumination,

(19)
With beauty rare, its branches formed,
A flower, knob, and almond cup,
The stages of development,
From life's beginning, on and up.

(20)
The flower, fragrant, pure, fair,
Is quickly gone, does not endure,
Is fixed, in golden glory there
Continues on until mature.

[To be continued...]
_______________________________________________________________________


(7)  <Story-Time>
HOUSE OF 100 MIRRORS
Author unknown

Long ago in a small, far away village, there was place known as the House of
1000 Mirrors. A small, happy little dog learned of this place and decided to
visit. When he arrived, he bounced happily up the stairs to the doorway of
the house. He looked through the doorway with his ears lifted high and his
tail wagging as fast as it could. To  his great surprise, he found himself
staring at 1000 other happy little dogs with their tails wagging just as
fast as his. He smiled a great smile, and was answered with 1000 great
smiles just as warm and friendly. As he left the House, he thought to
himself, "This is a wonderful place. I will come back and visit it often."

In this same village, another little dog, who was not quite as happy as the
first one, decided to visit the house. He slowly climbed the stairs and hung
his head low as he looked into the door. When he saw the 1000 unfriendly
looking dogs staring back at him, he growled at them and was horrified to
see 1000 little dogs growling back at him. As he left, he thought to
himself, "That is a horrible place, and I will never go back there again."

All the faces in the world are mirrors. What kind of reflections do you see
in the faces of the people you meet? What reflection do others see when they
look at you?

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