Spurgeon was a preacher hungry for souls, and he expected and urged the Tabernacle congregation, and other preachers, to cultivate the same appetite. He was persuaded that the glory of God in Christ was best served by the salvation of sinners, and so he made that the great aim of the congregation. He never lost sight of the fact that the only power by which that end could be attained was the strength of Almighty God. He wanted God’s people to desire and delight in such a prospect, and to engage all their holy energies in its pursuit. Preaching here from Acts 11:21, this was his simple outline, and his earnest plea. We see again Spurgeon’s grasp on both the sovereignty of God and the responsibility of men when it comes to salvation, in this case, our absolute reliance upon divine power and our duty to make Christ known in all his saving fulness. It is a sermon which ‘rebukes our slothful ease’ while also exciting us with the happy prospect of seeing the name of Christ exalted in the conversion of sinners.

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This is a penetrating sermon, and perhaps not what you would expect as Spurgeon’s first sermon in the new year of 1876, but perhaps all the more valuable for that. Maybe we would assume that we need to start the year with something uplifting, but Spurgeon has decided to begin with humbling, God helping him. In truth, it is a theme we should appreciate at any time of the year, for pride is a perennial weed in the garden of the soul. So Spurgeon catechises pride, asking a series of questions that derive from his text and its underlying assumption. By the answers, pride is condemned, being exposed for the ugliness it is. Spurgeon’s method enables his hearers and readers to interrogate themselves, asking where pride has crept into our own hearts, where it has taken root with regard either to natural or spiritual distinctions, and the bitter fruits it bears where it begins to thrive. Of course, he does not conclude without some gospel correctives, encouraging us to remember the grace of God, and so uproot pride and bring forth better and sweeter flowers, including that of faith in Christ, recognising that—if no-one has anything in which to boast—then a sinner may come to the Lord for that which he freely gives.

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This sermon is substantially an expression of adoration, in which Spurgeon traces a line from the general ascription of praise by the church to the specific life of a particular church in glorifying God. Our preacher turns our attention first to God himself, to consider his greatness, his goodness, 45

and his grace toward us. His readiness to bless is then traced out in accordance with the measure of his power toward us. Next, he asks what is our proper response to such favour, and how it is to be given. Finally, and briefly, we are challenged with regard to our attitude, here and now: can we say “Amen!” to Paul’s doxology? As so often, Spurgeon’s language, rich as it is, seems to struggle to keep up with his affections. His ability to enter into his text, especially on such a happy theme, is a wonderful example of a heart attuned to truth, leading to a sermon full of questions that push the borders of experience and expression. If we do not soar so high ourselves, at least we can appreciate the view from one who does, and be stirred to seek more.