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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“A delicious carelessness of holy confidence.” That is the beautiful phrase which Spurgeon uses to describe the state he encourages in this sermon. Many people are full of care, and the apostle Paul, writing to the Corinthians, wants them to be without care, not oppressed and flustered by a weight of trouble. And so, following Paul, Spurgeon urges the saints first of all to avoid those states which necessarily involve a burden of care which might be avoided—unwise marriages, immersion in business, public service that overwhelms our capacity, jobs which prevent attending or serving in God’s house, and any forms of speculation (risk-taking, gambling). He also tells us to steer clear of those pursuits which necessarily involve this kind of care: pursuing wealth, craving a reputation, desiring respectability, idolising anything in this life. Finally, and very positively and practically, he urges us to exercise a childlike faith in the ever-blessed God. Don’t drag your troubles, real or imagined, out of the future and into the present; be content with God’s will; be confident in God’s love; believe in the power of prayer. Do not live loaded with care, pleads Spurgeon, but ask first of all how you may live to God’s glory, and you will live as Christ lived—in a delicious carelessness of holy confidence.

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What is your attitude to the law of God? Spurgeon’s is typically Particular Baptist, typically Puritan, with a strong emphasis on the blessings of the new covenant in Christ bringing us into a new, true, happy relation to the law which God wrote on Adam’s heart in creation and inscribed on tablets of stone at Sinai. Spurgeon emphasises in this sermon that the law of God is written now on the tablets of our heart. Having given us a few biblical-theological insights by way of introduction, he brings us soundly into the realm of the new covenant, showing us that the same law given at Sinai is now inscribed into the core of the inner man, and becomes a part of every believer. Then he shows us what this writing is, the whole, unaltered law, written so that memory, will, and affection are fully engaged, and he considers how the Holy Spirit uses various means to keep that writing legible. He thinks of God as the one who alone is entitled and able to write perfectly and permanently upon the human heart, and then briefly closes with the result of this writing. Here he presses home both the radical change which occurs, in terms of battle joined against all sin, but also by way of the new principle of obedience which characterises the regenerate soul. By way of this he points us toward the heaven which is prepared for those who love God, those who are themselves prepared for heaven by a lifelong pursuit of that which pleases him. This sermon is a powerful corrective to those who would put aside the law of God at any point, as well as to those who think to impose and enforce it by any means other than the gospel of Jesus Christ.

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