We have mentioned from time to time the sermonic runs which we find here and there in Spurgeon’s published sermons. This is the end of one such sequence, preached from the second chapter of John’s first letter, and considering the different stages or phases of spiritual maturity. The first sermon on little children was preached on Sunday 18th March; the second on young men was preached on Sunday 8th April. This is the third, concerning the fathers, preached on Sunday 18th November. This brief topical series spanned nine months! On the one hand, it is notable that Spurgeon expected his congregation, in some measure, to keep track of and to remember the previous ministry. On the other, it is helpful to see how carefully and briefly Spurgeon connects each sermon to those preceding it, neither rehearsing the former at extravagant length nor assuming full recall. Each sermon stands largely alone, but benefits from the connection with the others. In each case, Spurgeon more or less walks through the text: here he identifies the people, asks about their distinctive character, and considers the message addressed to them—simple and solid!

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It has become sadly typical to suggest some kind of tension or even opposition between knowing and doing, as if a delight in doctrine somehow chills the soul and cripples the hand, or someone who is earnest and zealous need not or even should not bother themselves with theology. Spurgeon gives the lie to such silliness with this sermon on spiritual knowledge and its practical results. Before he even gets to that specific topic, he is urging us to consider the value of intercessory prayer. Only then does to begin to unpack the value of spiritual knowledge, showing that true knowledge is truly spiritual, and that the saints should desire to be filled with it. Then he comes to the practical results of such knowledge, emphasising that it motivates, transforms, and directs those who possess it. Finally, Spurgeon speaks briefly about the reflex action of knowledge upon holiness, for the holy man is one who increases in knowledge, spurred by appetite and increased in capacity. Thus spiritual knowledge and zealous labour are properly connected, and so we learn better what it means to know and to serve the living and true God.

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Spurgeon is as practical as he is doctrinal and experimental (he often insists on all these being properly represented in public ministry, either within or across sermons). This sermon consists in a great deal of practical pastoral counsel with regard to humility, applying the requirement for humility to our church life, to our behaviour in our afflictions, in our daily dealings with God, and in our seeking forgiveness as sinners (recognising that the last element is more an extrapolation from the text than a explication of it). Perhaps you have read treatments of pride and humility that are clothed in a kind of faux-lowliness. It may well be that Spurgeon struggled with pride (several biographers suggest it was a battle for him) but here he simply goes for the jugular of this sin, putting himself as squarely in the sights of his text as anyone else in the congregation, and preaching with a directness and simplicity that is commendable. Because, as he says, “pride is so natural to fallen man that it springs up in his heart like weeds in a watered garden, or rushes by a flowing brook,” the sermon remains as relevant to me and to you as it did to anyone sitting in the Metropolitan Tabernacle that day in or around 1883. May the sermon do as much good to us as we trust it did to them!

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Because of the manner of his preaching over time, it is not unusual to find Spurgeon creating his own connections, contrasts, and counterpoints. You may find little sermon ‘runs’ as he works through, for example, the stages of Christian maturity in 1 John 2. Sometimes he will say something like, “A few Sabbaths ago we looked at that, but today we must consider this so that we do not lose sight of either.” In this sermon, he is building on a previous sermon, seeking to lift up a particular aspect of truth already addressed and press it home in a particular direction. Is Christ the Beloved of the Father? Then what does it mean for us to accepted in the Beloved Son? Spurgeon suggests that this is more a matter for sweet meditation than for didactic instruction, and so proceeds to unpack his text in a series of thoughts which invariably focus on Christ the Beloved, and what it means for God to receive us for his sake. A note of joyful wonder permeates the sermon, as the preacher—ranging far and wide through Scripture and nature for illumination and illustration—digs ever deeper into the delight of being accepted by the Great Father for the sake of his Beloved Son.

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There is little which excites and delights Spurgeon as much as the preaching of Christ. Christ is not the icing on the cake of his ministry, but its sweet and sustaining bread and butter. There are times when Spurgeon is in poor health or other difficulties, and his preaching sometimes reflects his private struggles; on this occasion, you get a sense of a man whose soul is peaceful and joyful, and who is cheerfully employing his strength in the exaltation of his beloved Saviour. With liveliness and vigour, he presses through his text, each point introduced, expanded, and summarised. In considering the mystery of the gospel, he first simply holds before us Christ, letting us gaze upon our Beloved. Then he digs a little deeper, and reminds us that it is “Christ in you” in whom we take refuge and delight. Finally, he looks up and reminds us what it means to have Christ in his people as the hope of glory. At every stage of this sermon there is a very precious sense of real personality, and of personal relationship. Spurgeon speaks not just of what he knows, but of whom he knows, and we are drawn to see Christ Jesus clearly and happily.

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This is one of the sermons preached “on an evening when the regular hearers left their seats to be occupied by strangers.” Imagine asking some five thousand people to vacate their places, only to see another five thousand pressing in to hear the good news of Jesus Christ! On such an occasion, Spurgeon gives himself especially to explaining, demonstrating, reasoning, pleading, and persuading that sinners will turn to Christ Jesus. Thus he here holds up our Lord Jesus as the “marvellous magnet,” zeroing in on his crucifixion as that reality, that sight, by which he draws men to himself. So he considers first the attractive force which lies in the crucified Saviour himself. Then he asks how this force is exercised, considering the means and the power by which the Holy Spirit draws sinners to Christ Jesus. Finally, he asks what the implications of all this must be for those who are hearing him, pressing home the claims of Christ upon every soul. As you read it you will find that it is not an unusually short sermon, nor is it crassly simplistic. It is lively and it is direct, and the preacher labours to keep every fixed upon the Redeemer. In this, it is an example of truly evangelistic preaching, without bells or whistles, and with no special measures other than this: that Christ is resolutely at the centre and in the forefront throughout.

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There are no themes sweeter than the love of God toward us in Christ Jesus our Lord, and there are few themes upon which Spurgeon is more happy and eloquent. In this sermon he digs into the text of his text, working through the language of love which John speaks. Love begins in and with God: he is its source. That love flows out in the sending of God’s beloved Son to be the propitiation for the sins of his people, and then flows over in the people so loved, filling their hearts and spilling out into the lives of others. Here again you will find a familiar emphasis in Spurgeon, that it is love revealed in the gospel which draws out love and secures obedience, something which the law in itself could never do. But there is more, the love with which we have been loved does not just stimulate love of another kind, but produces love of the same kind, drawing from us a Godlike, Christlike love which operates in a similar direction and fashion. So it is that we need to consider and enjoy that love with which God has loved us in Christ Jesus, in order that we might not only appreciate its benefits for ourselves but also demonstrate it in our responses to God himself and to those around us, both in the church and in the world.

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With a wonderful pastoral sensitivity, Spurgeon preaches a sermon to a congregation which has recently lost two esteemed, elderly deacons. Without artificiality, and without clumsiness, he takes full account of the sorrow of the congregation, while offering them hope and joy in proportion to their grief. He zeroes in on the gladness for which Moses prayers at the end of Psalm 90, looking at the way in which the Lord is able to supply a gladness to balance out sadness, and at the distinctiveness of the gladnesses which the Lord is pleased to grant his praying people. These joys are both real and enduring, and as he contemplates the future—and asks his people to contemplate a future without two eminent servants of God in their midst—Spurgeon does so with eyes lifted to heaven, fixed upon the hand of Almighty God. So he encourages himself, and them, and us, with the prospect of God’s work in and after our days, giving us our own work to do and then smiling upon that work. It is a genuinely encouraging sermon, and I hope that you will find it so.

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