A simple sermon, and yet one that hits home. The texts is James 1:21–22, and Spurgeon does little more than run through the text, taking each portion as an instruction as to how we prepare for a sermon, engage with a sermon, and respond to a sermon. But to say that he runs through the text is not to suggest that he just rehearses its words. Rather, the point of hearing is doing, a real heeding of God’s word. Spurgeon therefore asks first what are those filthinesses and wickednesses which unfit our souls for listening to the preacher. Further what does it mean to receive the engrafted word with meekness? How does a creature listen to the holy speech of his Creator so as to profit by it? Finally, what do we do afterward? Does the Scripture simply drift away from us, or do we set out to put it into practice, to the honour of God and to the blessing of others? Too often, the people of God undo all the effort of the preacher of his truth and trample on the very word itself. So, let us be hearers, yes, but doers also, and so honour the God who speaks in the Scriptures, and prove ourselves his true children.

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Sometimes people ask a hard question: “Has God forgotten to be gracious?” It is not hard to answer, in one sense, but it shows a certain hardness in their soul to suggest that the unchanging God of grace has somehow altered in himself or ceased to be himself. So Spurgeon demands that we give that question all its weight, drag it into the light, and interrogate the question. By the end of the sermon, the question has become less a challenge to God and more a rebuke to ourselves. Spurgeon puts the question first of all in the mouth of a child of God who is cast down. Then he suggests that it might be found on the lips of a seeking sinner. Finally, and briefly, he wonders how it would play in the heart of a dispirited gospel worker. In each case, he forces us to follow the logic of our own doubts, often showing a merciful lack of mercy in pressing the case toward its ugly conclusion, before turning the question back upon us to expose our unbelief and present God to us in all his unchanging faithfulness and abundant grace. It is not easy to be dealt with so robustly, but Spurgeon evidently believes that there is some value in his rigorous dealings with souls. If we have been tempted to cover up our wounds of unbelief with the plaster of high-sounding words, Spurgeon is going to rip off the plaster and instead apply some astringent medicine to our souls—painful, perhaps, but profitable indeed.

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Elijah’s plea was simple: “Let it be known that I have done all these things at your word.” Spurgeon turns it in two directions. First, to obedient saints it is a firm ground for prayer. He considers the labouring minister, a whole church, an individual Christian, and—departing slightly from his main heading—he asks how it would be used by a seeking sinner. Second, to those who cannot say that they have acted according to God’s word, it is a solemn matter for question, a means of self-examination. As he sometimes does, he puts the question to the same categories as under his first heading from the different angle: to the worker he asks about our preaching and our living; to the church, he asks about our motives and our holiness; to Christian people, he inquires about arrogance and hypocrisy. He gives more time here again to the seeking sinner, with a couple of hints to those who may be converted, urging them to embrace the will of God in those things which lead to peace. Spurgeon shows us here how to preach a sermon on two levels to a mixed congregation, blending both comforts and challenges to various kinds of hearers. The result is a striking call to humble obedience, applied across the board.

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Our Lord Jesus, insists Spurgeon, was not only a man of sorrows, but a man of joys. He knew joys in his humiliation, and he knows joys in his exaltation. He has distinct gladness as the Mediator. Bubbling over with delight, Spurgeon spreads himself in his introduction, delighting to think of the delight which characterises our Lord in glory. Only then does he turn, with particular concentration, to the substance of his sermon, packing in truth because he has less time than otherwise, condensing his study of the distinctive privilege and character of the saints’ joy, drawn from their entering into Christ’s joy. He holds fast to his text, before expanding upon it in the last few moments of his sermon, as—soaked with Scripture, and with a poetry born of piety—he considers the channels through which the blessings of God flow to us, and then soars into a concluding exhortation to God’s people to enter into the joy which the Lord has secured for us. It is a truly happy sermon, and it breeds the kind of happiness which this world cannot offer, but which is received and enjoyed by all who know Christ Jesus as their God and Saviour, and the Almighty as their Father, through him.

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What may seem to be a slightly twee title contains a very sweet truth: “My God will hear me.” With such a brief phrase, Spurgeon simply unpacks it, weaving together doctrine, experience, and practice. Here is a title to relish, “my God,” with all it means. Then there is an argument to grasp, that because he is God and my God, he will hear me. Then there is the favour involved, that all-hearing, sympathetic, wise, and righteous ear which is open to our cry, to enter into our experience. And do not forget, says Spurgeon, the person who is heard. Here he pleads not only with the believer who already enjoys this sweet silver bell ringing in his heart, but also the troubled and distressed soul, sin-sick and sorrowing, who has come to desire God as Saviour. The God of heaven, kind and gracious, will most assuredly hear the one who cries out of the depths. What a joyful thought to take away, and what a great expectation to possess: “My God will hear me!”

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“The Philadelphian church was not great, but it was good; it was not powerful, but it was faithful.” Does that describe the congregation to which you belong? Drawing from Christ’s words to the church of Philadelphia in Revelation 3, Spurgeon identifies the word of praise which Christ offers, the word of prospect, and the word of promise. As ever, the preacher uses this congregation to hold up a mirror in which we may assess our own reflection. Can we receive such praise for our faithfulness in holding to the Word of God? Have we been faithful with what we have received, and so been granted a prospect of further usefulness? And, with all that, can we therefore rest upon the promise, that having kept God’s word, we shall ourselves be kept from temptation? A typical blend of encouragement and challenge, all soaked in the savour of Christ, gives us an opportunity to examine ourselves, to aspire to greater faithfulness and holiness, and to take comfort in the goodness and mercy of our Redeemer.

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There is a splash of sentiment in this selection, because this is another sermon of Spurgeon’s which I remember reading in preparation for preaching. I recall being struck with the preacher’s delight in the Scriptures, with his happy depth of insight, with the experiential substance of the address, with its theological depth and doctrinal precision, and with the practical vigour of the whole. The title of the sermon gives us its two divisions, and—as he often does—Spurgeon walks through the text, drawing out its particular elements, hitting the key notes with brevity and pungency. Instruction, challenge, and encouragement are all readily blended, with the prominent presence of God in Christ the thread which bind things together, the whole evidently preached with a ready dependence on the Holy Spirit. Re-reading this sermon, I found myself wishing that I could come to it with the same freshness as I did the first time I surveyed it, but I trust that I now have a deeper and warmer appreciation for the truths which it contains, and hope that increasing love for the triune God will make that always and increasingly the case.

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There is a particular trick which our Adversary loves to use both to hinder sinners and to disturb saints, and that is to paint the character of God in the darkest possible shades, to twist and pervert the Almighty and All-Merciful God’s revelation of himself. In this sermon, preached from three texts, Spurgeon sets out, in the best sense, to vindicate the character of God. While still insisting upon the utter holiness of the Most High, Spurgeon nevertheless makes most clear the compassion of the Lord, and his willingness to save, and his pleadings with those who are lost in the misery of sin, and his provision for them in Christ Jesus to find life and joy and peace, through forgiveness. He emphasises God’s delight in salvation, not as a mere idea, but as a sweet reality. As you can imagine, the sermon is peppered with strong reasoning and urgent pleading for sinners who may have the wrong idea of God to understand his gracious heart, as he makes himself known in the Word of God, and to come to him that they might not die, but live.

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