Principles from Spurgeon’s Sermon Prep Process

By / Feb 1

Known as the Prince of Preachers, Charles Spurgeon preached thousands of sermons over forty years of pastoral ministry. But preaching was only one part of his ministry. He also pastored a church of 5,000+ members, led his elders and deacons, performed membership interviews, chaired church meetings, gave oversight to two orphanages and the Pastors’ College, and much, much more. So, when did he ever find time to prepare his sermons?

One answer is that Spurgeon never really stopped preparing. He was always thinking about his sermons, meditating on Scripture, on the lookout for good content, and, in general, working on his craft as a preacher. Spurgeon warned his students, “We ought to be always in training for text-getting and sermon-making . . . the leaf of your ministry will soon wither unless, like the blessed man in the first Psalm, you meditate in the law of the Lord both day and night . . . I have no belief in that ministry which ignores laborious preparation.”

In other words, sermon preparation has to do not only with a sermon manuscript, but also the preacher’s self. Spurgeon reminded his students that preachers are “our own tools, and therefore must keep ourselves in order.” This included not only cultivating the right skills and abilities, but also keeping one’s heart and soul in nearness to Christ and love for the lost. Such preparations did not begin and end in the study but marked the preacher’s entire life.

More specifically, however, Spurgeon did have a sermon preparation process that usually took place on Saturday evenings after 6:00 p.m. He once gave the following description of his process to his students:

Brethren, it is not easy for me to tell you precisely how I make my sermons. All through the week I am on the look-out for material that I can use on the Sabbath; but the actual work of arranging it is necessarily, left until Saturday evening, for every other moment is fully occupied in the Lord’s service. I have often said that my greatest difficulty is to fix my mind upon the particular texts which are to be the subjects of discourse, on the following day; or, to speak more correctly, to know what topics the Holy Spirit would have me bring before the congregation. As soon as any passage of Scripture really grips my heart and soul, I concentrate my whole attention upon it, look at the precise meaning of the original, closely examine the context so as to see the special aspect of the text in its surroundings, and roughly jot down all the thoughts that occur to me concerning the subject, leaving to a later period the orderly marshalling of them for presentation to my hearers.

When I have reached this point, I am often stopped by an obstacle which is only a trouble to those of us whose sermons are regularly printed. I turn to my own Bible, which contains a complete record of all my published discourses; and, looking at these I have preached upon the text, I find, perhaps, that the general run of thought is so similar to that which I have marked out, that I have to abandon the subject, and seek another. Happily, a text of Scripture is like a diamond with many facets, which sparkles and flashes; whichever way it is held, so that, although I may have already printed, several sermons upon a particular passage, there is still a fresh setting; possible for the priceless gem, and I can go forward with my work. I like next to see what others have to say about my text; and, as a rule, my experience is that, if its teaching is perfectly plain, the commentators, to a man, explain it at great length, whereas, with equal unanimity, they studiously avoid or evade the verses which Peter might have described as ‘things hard to be understood.’ I am very much obliged to them for leaving me so many nuts to crack; but I should have been just as grateful if they had made more use of their own theological teeth or nut-crackers. However, among the many who have written upon the Word, I generally find some who can at least help to throw a side light upon it; and when I have arrived at that part of my preparation, I am glad to call my dear wife to my assistance. She reads to me until I get a clear idea of the whole subject; and, gradually, I am guided to the best form of outline, which I copy out, on a half-sheet of notepaper, for use in the pulpit.[1]

Spurgeon did not intend this description of his sermon prep process to be prescriptive for his students. Indeed, he recognized that his process was influenced by his unique circumstances and abilities. While he was glad to share his approach, each preacher must figure out what works best for him. Still, from Spurgeon’s description, we can learn at least a few wise principles.

Prayerful Dependence on the Spirit

Week-by-week, Spurgeon selected a Scripture text from which he would preach. He found this to be “the greatest difficulty” of his preparations. This process involved not only careful study and pastoral consideration of his congregation’s needs, but he looked to the Spirit’s leading. He shared with his students, “I confess that I frequently sit hour after hour praying and waiting for a subject, and that this is the main part of my study.” But this was not a passive waiting. Even as he labored “in manipulating topics, ruminating upon points of doctrine, making skeletons out of verses,” he depended on the Spirit to guide him to a text.

Spurgeon did not forbid his students from planning a sermon series ahead of time and preaching through books of the Bible. But he warned them that a long series could end up being wearisome to a congregation. Part of the issue was that Spurgeon generally followed the Puritan model of preaching, which took one verse as its text and meditated on that text deeply. So, to preach through a book of the Bible one verse at a time could prove to be difficult, even for the most gifted of preachers.

Many preachers today plan out sermon series by simply preaching on longer passages through books of the Bible. While this presents many benefits, we must still learn the same sense of dependence on the Spirit as Spurgeon. Preachers must approach every Scripture text with the conviction that this is the word that God has for his people this week, praying “to know what topics the Holy Spirit would have me bring before the congregation” from that passage.

Rigorous, Personal Bible Study

After selecting a text, Spurgeon studied his text intensely, examining it in the original language, considering the surrounding context, and jotting down all his thoughts and reflections on the text. Having done that work, he then went back to see if he had already preached on this text and compared his notes to make sure there was not too much overlap. Spurgeon believed Scripture to be “like a diamond with many facets” and thus, he often preached multiple sermons on a single verse.

Spurgeon was remarkably original as a preacher of thousands of sermons. Some have accused Spurgeon of being open to plagiarizing other’s sermons, but that charge is ill-founded. It is true that Spurgeon read widely and drew from others’ insights, especially earlier in his preaching career. But the heart of Spurgeon’s sermon preparation was his original work and meditations on the text. He despised repeating himself, let alone another preacher.

Before preachers consult commentaries or even their own previous work on the text, they should aim to study the biblical text afresh, for themselves. The heart of our sermons must come from our personal meditations on the text, otherwise, our sermons may simply be the regurgitating of other people’s work. Such sermons based on other people’s insights will not be delivered with power. To be sure, Spurgeon was constantly studying the scriptures throughout his life, and his sermon prep certainly built on his ongoing personal Bible reading. Even so, in his sermon prep, Spurgeon examined and studied each sermon Scripture text anew, looking for new insights that the Spirit might illumine for him and his people.

Consulting Other Sources

Only after having studied the text for himself, Spurgeon consulted other sources, both academic commentaries and devotional writings. He found academic works less useful in his preparation. He consulted them particularly for difficulties in the text, but too often, commentators evaded those difficulties. More helpful were devotional works and sermons.

For this portion of his preparation, Spurgeon would often employ help from another. He would lay out select books from his library (commentaries, sermons, devotional works) dealing with his text, and his wife would read from those works, while Spurgeon reflected on what he heard. Susannah was always amazed at her husband’s knowledge of his library and cherished these times for her own spiritual growth.

While the heart of our sermons must be based on personal study and meditation, like Spurgeon, we would also do well to consult the insight that God has given to others in his word. The Spurgeon Library, located on the campus of Midwestern Seminary in Kansas City, MO, is evidence of Spurgeon’s wide reading throughout church history and in the latest scholarship of his day. And yet, with so many books out there, Spurgeon also reminds us that we need to be selective. His library clearly shows that his preference was for the works of the Puritans, who combined theological depth with devotional warmth.

We should also note that Spurgeon’s sermon prep was not performed alone, but involved others, namely his wife. Often, the preacher will find greater clarity and insight as they involve not only other books, but other people in their sermon prep process. This might involve discussing biblical insights, illustrations, applications, and much more.

Preparing Your Notes

Finally, he took all he had studied, and he organized his sermon, writing down his thoughts onto a half-sheet of paper. Earlier in his preaching career, Spurgeon tended to write out his sermons in fuller outlines or even manuscripts. Some of the sermons found in the Lost Sermons of C. H. Spurgeon series can span several pages. But as he grew more experienced, Spurgeon forced himself to preach more extemporaneously, reducing his sermon preparation to a simple outline.

This final step mattered because Spurgeon believed in the importance of well-arranged sermons. He taught his students that rather than simply letting truths fall at random from the pulpit, the sermon should proceed logically. “The thought must climb and ascend; one stair of teaching leading to another; one door of reasoning conducting to another, and the whole elevating the hearer to a chamber from whose windows truth is seen gleaming in the light of God.” Even though he only took an outline into the pulpit, it represented a disciplined process of preparation and prayer.

Whether a preacher uses an outline, or a manuscript will depend on one’s giftings, circumstances, and many other factors. Each preacher must figure out what works best for them. However, Spurgeon’s emphasis on a well-ordered sermon is exactly right. Whether outline or manuscript, the preacher must bring into the pulpit whatever will help them to deliver the message both with power, but also with clarity and order, so that the truth can be seen “gleaming in the light of God.”

Conclusion

Spurgeon was truly a one-of-a-kind preacher. Yet, what strikes me about Spurgeon’s sermon prep process is how similar it is to my own process, which I learned from other faithful preachers before me. To be sure, there are aspects of Spurgeon’s process that I would not dare to imitate. If I began to earnestly prepare at 6 PM on Saturdays, I would be in trouble! And yet, in his prayerful dependence upon God, careful meditation on Scripture, consulting of other sources, and ordering of his sermon outline, Spurgeon gives us basic principles that all pastors ought to follow.

Personally, I find the way Spurgeon forced himself to depend on the Spirit in the selection of a text the most challenging aspect of his process. I personally am not convinced that is the right practice for me or my congregation. But even if I believe that God has a message for his people out of a scheduled sermon text, how am I cultivating prayerful dependence on the Spirit in my preparation? How do I keep my sermon preparation from simply being a mechanical and academic process? As much as I may grow in my preaching, I pray that I will always remain in complete dependence on the Spirit’s work in my own heart and in that of my hearers.

As exceptional and gifted as Spurgeon was in his preaching, he understood that there were no shortcuts, but he gave himself to a diligent process of preparation week after week. So, pastor, go and do likewise. Give yourself to prayer, the study of God’s Word, and the preparation of faithful, excellent, gospel-rich sermons. And may the Lord use those labors for the blessing of his people.

Editor’s Note: A version of this article was originally published by Preaching Today.

[1] C. H. Spurgeon, C. H. Spurgeon’s Autobiography: Compiled from His Diary, Letters, and Records, by His Wife, and His Private Secretary. Vol. 4(London: Passmore & Alabaster, 1900), 65-68.



Preaching Advice for Busy Pastors

By / Jan 18

C. H. Spurgeon, maybe more than any pastor, knew how busy pastoral ministry can be. In addition to preaching four times a week, he led his elders and deacons in caring for a church of five thousand. Together, they visited members, interviewed membership applicants, led prayer meetings, chaired congregational meetings, pursued non-attenders, and much more. Additionally, Spurgeon published a weekly sermon, wrote numerous books, edited a monthly magazine, served as president of The Pastors’ College, oversaw two orphanages, corresponded with hundreds weekly, planted churches, supported denominational efforts, and the list goes on. The scale of Spurgeon’s ministry in the 19th century remains unmatched. But the essence of his work wasn’t all that different from any pastor today: caring for members, leading worship gatherings, training church leaders, overseeing benevolence and evangelistic efforts, engaging in church associations, and, as with Spurgeon, the list just keeps going. To some extent, these are the kinds of things that will fill up every pastor’s task list.

And yet Spurgeon would say that the most important thing to which he gave himself week after week was the preaching of the Word. Spurgeon once said to his students,

Brethren, you and I must, as preachers, be always earnest in reference to our pulpit work. Here we must labor to attain the very highest degree of excellence. Often have I said to my brethren that the pulpit is the Thermopylae of Christendom: there the fight will be lost or won. To us ministers the maintenance of our power in the pulpit should be our great concern, we must occupy that spiritual watch-tower with our hearts and minds awake and in full vigor. It will not avail us to be laborious pastors if we are not earnest preachers.[1]

Just as the future of Greece depended on King Leonidas’ stand against the Persians, so the future of the church depends on the faithful and earnest preaching of the Word of God.

In other words, Spurgeon believed that every other ministry in the church, as important as they were, existed downstream from the pulpit. Rather than all church ministries existing independently of one another, with the corporate gathering simply being one more silo, Spurgeon envisioned the corporate gathering as the central ministry of the church (the “Thermopylae,” if you will). And in that corporate gathering, it is the Word of God preached (and sung and read and prayed) that gives life to God’s people and energizes all the ministries of the church. This vision of the power of God’s Word to revive God’s people drove Spurgeon’s commitment to preaching. Amid the busyness of pastoral ministry, here was the one thing that could not fail. No matter the pressures and responsibilities, for the sake of his people, he had to give himself to preaching excellent sermons.

What advice would Spurgeon give to busy pastors today regarding their preaching? How can we be faithful in this primary responsibility without neglecting other ministerial duties? Here are three ideas.

This would likely be the most important advice Spurgeon would give:

Maintain your walk with the Lord.

This would likely be the most important advice Spurgeon would give:

Too many preachers forget to serve God when they are out of the pulpit, their lives are negatively inconsistent. Abhor, dear brethren, the thought of being clockwork ministers who are not alive by abiding grace within, but are wound up by temporary influences; men who are only ministers for the time being, under the stress of the hour of ministering, but cease to be ministers when they descend the pulpit stairs. True ministers are always ministers.[2]

In other words, don’t separate your devotional life from your ministerial duties. Instead, understand that the Holy Spirit must guide your life not only when you are “on the clock” but also in your private life. This will mean giving yourself to daily Bible reading and prayer, even when there may not be a direct ministry responsibility attached. As Spurgeon reminded his students,

We are, in a certain sense, our own tools, and therefore must keep ourselves in order… books, and agencies, and systems, are only remotely the instruments of my holy calling; my own spirit, soul, and body, are my nearest machinery for sacred service… my battle ax and weapons of war.[3]

One of the private ways Spurgeon kept himself sharp for ministry was by leading his household in family worship. Twice a day, morning and evening, he led his household in prayer, singing, and Scripture reading, offering brief teaching on the text. Even when on vacation, Spurgeon commented how family worship kept him tethered to the Word and trained for ministry. All of this provided a consistency of life that strengthened his preaching ministry.

Carve out time to prepare.

Spurgeon loved spending time with visitors and would regularly open his home to them on Saturdays. They would stay through dinner and family worship, but at 6 PM, Spurgeon would often playfully say, “Now, dear friends, I must bid you ‘Good-bye,’ and turn you out of this study; you know what number of chickens I have to scratch for, and I want to give them a good meal to-morrow.”[4] Spurgeon’s sermons tended to be delivered extemporaneously in their words. But in their biblical exegesis, theological considerations, devotional reflection, practical application, and homiletical arrangement, lay hours of intense meditation and preparation. Spurgeon warned his students, “I have no belief in that ministry which ignores laborious preparation.”[5]

To be sure, every pastor will need to figure out their sermon preparation schedule. Most pastors should not wait to begin their formal preparations on Saturday evening! Younger pastors may need to carve out two or three days. More experienced preachers may do just as well with ten hours over multiple days. Spurgeon did not recommend any one particular process. But the process that worked for him involved all the typical elements of every preacher’s preparation: prayer, personal Bible study, consulting external sources, and arranging an outline.[6]

Certainly, there will be interruptions in pastoral ministry. Spurgeon describes how “just as a sermon is shaping itself,” all kinds of people will drop by and insist on seeing the pastor. In our day, this can take the form of an urgent text message or repeated phone calls. This is where the elders can play an important role in helping to guard the pastor’s time by taking on these pastoral needs. Even so, there will be no way to make everyone happy. And yet, Spurgeon knew what had to be prioritized:

If we do not see every one, there will be such an outcry. All we can say is—they must cry, for we cannot neglect our Master’s business to play lackey to everybody who is moved by the powers of darkness to call us away from the word of God and prayer.[7]

Always be preparing.

Even though Spurgeon had a scheduled time in the week for sermon preparation, there was another sense in which he was always preparing. As Spurgeon met with people, as he led in family worship, read books and newspapers, and trained his students, he was always thinking about his sermon and looking for material he could use. He once said this to his students,

We ought to be always in training for text-getting and sermon-making. We should constantly preserve the holy activity of our minds. Woe unto the minister who dares to waste an hour… We have no leisure as ministers; we are never off duty, but are on our watchtowers day and night… The leaf of your ministry will soon wither unless, like the blessed man in the first Psalm, you meditate in the law of the Lord both day and night.[8]

The pressure of the weekly sermon should also cause the preacher to live in constant prayer for himself and his people. “If there be any man under heaven, who is compelled to carry out the precept — ‘Pray without ceasing,’ surely it is the Christian minister.”[9] Prayer does not begin on Saturday nights or a few minutes before our sermon. Instead, it is the posture of dependence that should characterize the life of the preacher.

Spurgeon refused to confine his ministry to his study, but he gave himself to the work of a pastor. But his pastoral work was not separate from preaching. Rather, in knowing his people – their struggles, questions, doubts, and suffering – Spurgeon was better equipped to preach and apply God’s Word to them. He modeled what he taught his students,

Take care, also, to be on most familiar terms with those whose souls are committed to your care. Stand in the stream and fish. Many preachers are utterly ignorant as to how the bulk of the people are living; they are at home among books, but quite at sea among men. What would you think of a botanist who seldom saw real flowers, or an astronomer who never spent a night with the stars?[10]

Conclusion

Commenting on her husband’s schedule, Susannah Spurgeon once declared, “Surely, there never was a busier life than his; not an atom more of sacred service could have been crowded into it.”[11] And yet, out of this busy life came the greatest preaching ministry of the modern era. Indeed, Spurgeon’s busy pastoral, evangelistic, and benevolent ministries were not disconnected from his preaching. In many ways, they contributed to his success as a preacher, as Spurgeon used all his experiences to shape himself and his preparation. All this was only possible as Spurgeon maintained his walk with the Lord, guarded his time, and made preaching part of his lifestyle.

So it is today, as pastors face a busy schedule, we must prioritize the preaching of the Word and give ourselves to preaching excellent, earnest, faithful sermons. Only then may we hope for God’s blessing upon our ministries.

A version of this article was first published on The Focused Pastor website.

[1] C. H. Spurgeon, Lectures to my Students: A Selection from Addresses Delivered to the Students of the Pastors’ College, Metropolitan Tabernacle, Second Series (London: Passmore Alabaster, 1883), 146.

[2] C. H. Spurgeon, Lectures to my Students: A Selection from Addresses Delivered to the Students of the Pastors’ College, Metropolitan Tabernacle, First Series (London: Passmore Alabaster, 1875), 13.

[3] Lectures, First Series, 1.

[4] C. H. Spurgeon, The Autobiography of Charles H. Spurgeon, Compiled from His Diary, Letters, and Records by His Wife and His Private Secretary, Vol. IV. 1878-1892 (London: Passmore & Alabaster, 1900), 64.

[5] Lectures, First Series, 97.

[6] Autobiography, Vol. IV, 65-68.

[7] S&T 1882:424

[8] Lectures, First Series, 97.

[9] Lectures, First Series, 41.

[10] Lectures, Second Series, 160.

[11] Autobiography, Vol. IV, 89.



The Great Difference in the Two Advents of Christ

By / Dec 22

Spurgeon lived during a time when the doctrine of the incarnation was being challenged. With the growth of German higher criticism, the authority and trustworthiness of Scripture were increasingly being questioned. The translation of David Strauss’ The Life of Jesus into English in 1846 led many to adopt a rationalistic understanding of the Gospels, stripping it of its supernatural elements. For them, the incarnation was no longer the miraculous joining of the eternal Son of God with our humanity. Instead, it was simply mythical language pointing to the disciples’ high view of their rabbi. Even as Christmas grew in cultural popularity, its meaning was increasingly lost.

But Spurgeon would have none of this. Even as he led his church in celebrating Christmas, Spurgeon made sure that this was a celebration rooted in doctrine. They rejoiced in the arrival of the Son of God, the miracle of the incarnation for their salvation. Jesus was no ordinary man. He is the Word made flesh. And His first coming lays a claim on our lives because He is coming back again.

On his first Christmas Sunday at the newly-built Metropolitan Tabernacle in 1861, Spurgeon drove this point home as he chose Hebrews 9:27-28 for his Christmas sermon text: “And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.”

His takeaway was this: to understand Christ’s midnight birth rightly, we must see it in the radiance of his second coming. Even as we adore the Savior-infant in the manger, we must recognize He is also the coming Judge and King. What difference would it make in our Christmas celebration if we kept both advents in view?

Consider, then, four ways his second coming will be different from his first.

“How different I say will be his coming.”

At first he came an infant of a span long; now he shall come— “In rainbow-wreath and clouds of storm,” the glorious one.

Then he entered into a manger, now he shall ascend his throne.

Then he sat upon a woman’s knees, and did hang upon a woman’s breast, now earth shall be at his feet and the whole universe shall hang upon his everlasting shoulders.

Then he appeared the infant, now the infinite.

Then he was born to trouble as the sparks fly upward, now he comes to glory as the lightning from one end of heaven to the other.

A stable received him then; now the high arches of earth and heaven shall be too little for him.

Horned oxen were then his companions, but now the chariots of God which are twenty thousand, even thousands of angels, shall be at his right hand.

Then in poverty his parents were too glad to receive the offerings of gold and frankincense and myrrh; but now in splendor,

King of kings, and Lord of lords, all nations shall bow before him, and kings and princes shall pay homage at his feet. Still he shall need nothing at their hands, for he will be able to say, “If I were hungry I would not tell ye, for the cattle are mine upon a thousand hills.” “Thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field.” “The earth is the Lords, and the fullness thereof.”

“There will be a most distinct and apparent difference in his person.”

He will be the same, so that we shall be able to recognize him as the Man of Nazareth, but O how changed!

Where now the carpenter’s smock? Royalty hath now assumed its purple.

Where now the toil-worn feet that needed to be washed after their long journeys of mercy? They are sandaled with light, they “are like unto fine brass as if they burned in a furnace.”

Where now the cry, “Foxes have holes and the birds of the air have nests, but I, the Son of Man, have not where to lay my head?” Heaven is his throne; earth is his foot-stool.

Methinks in the night visions, I behold the day dawning. And to the Son of Man there is given “dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him.” Ah! who would think to recognize in the weary man and full of woes, the King eternal, immortal, invisible. Who would think that the humble man, despised and rejected, was the seed-corn out of which there should grow that full corn in the ear,

Christ all-glorious, before whom the angels veil their faces and cry, “Holy, holy, holy, Lord God of Sabaoth!” He is the same, but yet how changed!

Ye that despised him, will ye despise him now? Imagine the judgment-day has come, and let this vast audience represent the gathering of the last dreadful morning. Now ye who despised his cross, come forward and insult his throne! Now ye who said he was a mere man, come near and resist him, while he proves himself to be your Creator! Now, ye who said, “We will not have this man to reign over us,” say it now if you dare; repeat now if you dare your bold presumptuous defiance! What! are ye silent? Do you turn your backs and flee? Verily, verily, so was it said of you of old. They that hate him shall flee before him. His enemies shall lick the dust. They shall cry to the rocks to cover them, and to the hills to hide them from his face. How changed, I say, will he be in the appearance of his person.

“But the difference will be more apparent in the treatment which he will then receive.“

Alas, my Lord, thy reception on earth the first time was not such as would tempt thee here again. “All they that see me laugh me to scorn; they thrust out—the lip; they say, He trusted in God that he would deliver him, let him deliver him if he delighteth in him; I am become a reproach; the song of the drunkard, a by-word and a proverb.” “When we shall see him, there is no beauty in him that we should desire him.” This was the world’s opinion of God’s Anointed. So they did salute Jehovah’s Christ when he came the first time.

Blind world, open thine eyes while the thunder-claps of judgment make thee start up in terror and amazement, and look about thee. This is the man in whom thou couldst see no beauty darest thou say the same of him now? His eyes are like flames of fire, and out of his mouth goeth a two-edged sword; his head and his hair are white like wool, as white as snow, and his feet like much fine gold. How glorious now! How different now the world’s opinion of him! Bad men weep and wail because of him. Good men cry, “All hail! all hail! all hail!” and clap their hands, and bow their heads, and leap for joy. Around him an innumerable company of angels wait; cherubim and seraphim with glowing wheels attend at his feet, and ever unto him they continually, continually, continually do cry, Holy, holy, holy, Lord God of hosts.”

Let us suppose again that the judgment-day has come, and let us challenge the world to treat the Savior as it did before. Now, then, crowds, come and drag him down, to hurl him from the hill headlong! Step forward, ye Pharisees, and tempt him, and try to entangle him in his words. Herodians, have ye no penny now, that ye may ask him a difficult question to entrap him? What, Sadducees, have ye no riddles left? Aha! aha! laugh at the Scribes and at the wise men; see how the wise Man of Nazareth hath confounded them all. See how the sufferer hath put to nought the persecutors! Come Judas, arch-traitor, sell him for thirty pieces of silver! Come and give him another kiss and play the traitor o’er again! Pilate, come forward and wash thy hands in innocency and say,” I am clear of the blood of this just person!”

See ye to it ye fathers of the Sanhedrim, wake from your long slumbers and say again, if ye dare, “This man blasphemeth.” Smite him on the cheek ye soldiers; buffet him again ye praetorians. Set him once more in the chair and spit into his face. Weave your thorn-crown and put it on his head, and put the reed into his right hand. What! have ye ne’er an old cloak to cast about his shoulders again? What, have ye no songs, no ribald jests, and is there not a man among you that dareth now to pluck his hair? No, see them how they flee! Their loins are loosed; the shields of the mighty have been cast to the winds. Their courage has failed them; the brave Romans have turned cowards, and the haughty bulls of Bashan have hastened away from their pastures. And now ye Jews cry, “Away with him,” now let his blood be on you and on your children. Now come forward ye ribald crew, and mock him as ye did upon the cross. Point to his wounds; jeer at his nakedness; mock ye his thirst; revile his prayer; stand ye and thrust out your tongues, and insult his agonies if ye dare. Ye did it once! ‘Tis the same person; do it over again.

But, no; they throw themselves upon their faces and there goeth up from the assembled mass a wail such as earth never heard before, not even in the day when Mizraim’s children felt the angel’s sword, and, weeping worse than ever than was known in Bochim, hotter tears than Rachel shed when she would not be comforted for her children. Weep on, ‘tis too late for your sorrow now. Oh! if there had been the tear of penitence before, there had not been the weeping of remorse now. Oh! if there had been the glancing of the eye of faith, there had not been the blasting and the scorching of your eyes with horrors that shall utterly consume you. Christ comes, I say, to be treated very differently from the treatment he received before.

“He will come again for a very different purpose.”

He came the first time with, “I delight to do thy will O God.” He comes a second time to claim the reward and to divide the spoil with the strong.

He came the first time with a sin-offering; that offering having been once made, there is no more sacrifice for sin. He comes the second time to administer righteousness.

He was righteous at his first coming, but it was the righteousness of allegiance. He shall be righteous at his second coming with the righteousness of supremacy.

He came to endure the penalty, he comes to procure the reward.

He came to serve, he comes to rule.

He came to open wide the door of grace, he comes to shut to the door.

He comes not to redeem but to judge; not to save but to pronounce the sentence; not to weep while he invites, but to smile while he rewards; not to tremble in heart while he proclaims grace, but to make others tremble while he proclaims their doom.

Oh Jesu! how great the difference between thy first and thy second Advent!

Read the full sermon here.



Spurgeon’s Associationalism after the Downgrade Controversy

By / Oct 25

Throughout his ministry, Spurgeon was a champion of Baptist associationalism. While he believed in the congregational autonomy of each local church, Spurgeon gladly partnered with other Baptist churches for the cause of missions, evangelism, and church planting. So he reinvigorated the London Baptist Association, often hosting and chairing meetings. He became active in the Baptist Union, contributing to its growth throughout the 19th century. His church also supported and sent out workers through numerous evangelistic and missionary societies. This kind of associationalism would carry on throughout his ministry. But in the Downgrade Controversy, all of that would seemingly change.

In the Downgrade Controversy, Spurgeon took a stand in the Baptist Union against the infiltration of a new kind of theology. Advocates of this theology claimed to be teaching an updated, modern version of Christianity. But Spurgeon believed they were teaching an entirely different religion.

A new religion has been initiated, which is no more Christianity than chalk is cheese; and this religion, being destitute of moral honesty, palms itself off as the old faith with slight improvements, and on this plea usurps pulpits which were erected for gospel preaching. The Atonement is scouted, the inspiration of Scripture is derided, the Holy Spirit is degraded into an influence, the punishment of sin is turned into fiction, and the resurrection into a myth, and yet these enemies of our faith expect us to call them brethren, and maintain a confederacy with them!

While some evangelicals felt that they could continue to work with such people, Spurgeon believed that to remain in association with them was to compromise the gospel. After all, how could churches work together for evangelism, missions, and church planting when they didn’t even agree on the gospel? On October 1887, Spurgeon resigned from the Baptist Union, and he would soon also resign from the London Baptist Association and all other associations that had no clear evangelical statement of faith. For this, Spurgeon would be publicly rebuked by the Baptist Union, and many of his friends would turn on him. This event proved to be one of the greatest heartaches of his life. Though some hoped for restoration, his breach with the Baptist Union was never healed.

In retelling the story of the Downgrade Controversy, some have argued that Spurgeon entirely gave up on all formal associations. R. J. Sheehan writes, “Spurgeon saw the way ahead as an informal alliance of those separatists that desired fellowship. Nothing organized or formal was desired or envisaged.” Additionally, such informal associations “[should not be] limited to one strand of evangelical thought.” [1] In other words, according to Sheehan, Spurgeon believed that if any associations were to exist, they should be informal, and they should not focus on second-tier distinctives (i.e. baptism, church government, etc…), but only on gospel orthodoxy.  

But was this really Spurgeon’s position?

The Fraternal Union

Sheehan gives evidence of such a position in the formation of a pastors’ fraternal in London after the Downgrade Controversy.[2] Led by Spurgeon and Archibald Brown, seven evangelical pastors began to meet together for mutual encouragement, prayer, Bible study, and fellowship. Over time, they would invite other like-minded pastors across all denominations to join their group, so that eventually, 30 pastors belonged to this fraternal.  

However, these pastors were not content to merely leave this as an informal gathering. They decided to go public and articulate their convictions. In 1891, they released the following confession of faith:

We, the undersigned, banded together in Fraternal Union, observing with growing pain and sorrow the loosening hold of many upon the Truths of Revelation, are constrained to avow our firmest belief in the Verbal Inspiration of all Holy Scripture as originally given. To us, the Bible does not merely contain the Word of God, but is the Word of God. From beginning to end, we accept it, believe it, and continue to preach it. To us, the Old Testament is no less inspired than the New. The Book is an organic whole. Reverence for the New Testament accompanied by scepticism as to the Old appears to us absurd. The two must stand or fall together. We accept Christ’s own verdict concerning “Moses and all the prophets” in preference to any of the supposed discoveries of so-called higher criticism.

We hold and maintain the truths generally known as “the doctrines of grace.” The Electing Love of God the Father, the Propitiatory and Substitutionary Sacrifice of his Son, Jesus Christ, Regeneration by the Holy Ghost, the Imputation of Christ’s Righteousness, the Justification of the sinner (once for all) by faith, his walk in newness of life and growth in grace by the active indwelling of the Holy Ghost, and the Priestly Inter­ cession of our Lord Jesus, as also the hopeless perdition of all who reject the Saviour, according to the words of the Lord in Matt. xxv. 46, “These shall go away into eternal punishment,”—are, in our judgment, revealed and fundamental truths.

Our hope is the Personal Pre-millennial Return of the Lord Jesus in glory.

This confession was published in the newspapers (with no small controversy) as a public declaration to the world that historic Christianity had not yet died, but was still being held by pastors throughout the city. Sheehan cites the example of the Fraternal Union as an example of an informal association. Yet, this group was formal enough to release a public confession of faith and to closely limit her membership to those who held to it.

The Surrey and Middlesex Association

After leaving the Baptist Union, people asked Spurgeon if he would ever consider joining another Baptist association. Spurgeon made it clear that he would not join any that was still connected to the Baptist Union. But by the summer of 1888, Spurgeon learned that the Surrey and Middlesex Association was also planning on leaving the Baptist Union. Writing to a friend, Spurgeon confided that he would “probably unite with it.” He was encouraged to know that “this will be an Association outside of the Union, sound in doctrine.” In this regional association, Spurgeon had hopes that it would be “the nucleus of a fresh Union,” drawing more theologically like-minded churches together.

Eventually, the Surrey and Middlesex Association did leave the Baptist Union, and on October 30, 1888, Spurgeon applied for membership, “I feel that I can endorse your principles… I apply for personal membership with you on the belief that you are not a part of the Baptist Union.”

In addition to not being a part of the Union, the association had a robust evangelical statement of faith.

Surrey and Middlesex Statement of Faith

Declaration

That among the truths believed and held by the Churches comprising this Association, the following are entitled to special enumeration:

1. The Divine inspiration of the Scriptures of the Old and New Testaments and their absolute sufficiency as the only authorized guide in matters of religion.

2. The existence of three equal persons in the Godhead – the Father, the Son, and the Holy Spirit.

3. Eternal and personal election to holiness here, and eternal life hereafter.

4. The depraved and lost state of mankind.

5. The atoning efficacy and vicarious nature of the death of Christ.

6. Free justification by his imputed righteousness. The necessity and efficacy of the work of the Holy Spirit in conversion and sanctification.

7. The final preservation of the saints.

8. The duty of all men to whom the Gospel is made known to believe and receive it.

9. The spirituality of the Kingdom of Christ, and His supreme authority as sole Head of the Church.

10. The resurrection of the dead, both the just and the unjust.

11. The general judgment.

12. The eternal happiness of the righteous, and the eternal misery of such as die impenitent.

On May 5, 1889, Spurgeon would also lead the Metropolitan Tabernacle in joining the Surrey and Middlesex Association. With Spurgeon presiding, the church minutes record that Deacon Buswell made the case that “in the interest of the Church, as [a] source of strength to the Association, this Church should be affiliated.” So the congregation passed the following resolution: “Resolved: that this Church do apply for admission to the Surrey and Middlesex Association.” In one sense, the Metropolitan Tabernacle did not need an association. She was a mega-church and had resources for every kind of ministry that was needed. And yet, the church was convinced that she did not exist only for her own prosperity, but also to see other churches strengthened. Joining this Baptist association would allow the Metropolitan Tabernacle to be a “source of strength” for other gospel-preaching Baptist churches.

Later that spring, Spurgeon would speak at the Surrey and Middlesex Associational meeting on May 21, 1889, and at that meeting, he and his church would be elected members. He would speak again at the Associational meeting in 1890, drawing large crowds and new applicants to the association. Though his time in the Association was brief, he was able to strengthen their work during this critical period, and the Metropolitan Tabernacle would continue to be involved after his passing.

The Pastors’ College Evangelical Association

Throughout his life, Spurgeon had invested in the Pastors’ College, not only training men but building a network of like-minded, Baptist pastors and churches. But this network would also be rocked by the events of the Downgrade Controversy.

In the spring of 1888, Spurgeon presented a new Declaration of Faith to the graduates of the Pastors’ College. At their annual meeting, he resigned his office as the president of the Pastors’ College Conference and sought to reform their conference as the Pastors’ College Evangelical Association, under the new Declaration of Faith. This declaration stated:

We, as a body of men, believe in the “doctrine of grace,’ what are popularly styled Calvinistic views (though we by no means bind ourselves to the teaching of Calvin, or any other uninspired man), but we do not regard as vital to our fellowship any exact agreement upon all the disputed points of any system, yet we feel that we could not receive into this our union any who do not unfeignedly believe that salvation is all of the free grace of God from first to last, and is not according to human merit, but by the undeserved favour of God. We believe in the eternal purpose of the Father, the finished redemption of the Son, and the effectual work of the Holy Ghost.

1. The Divine inspiration, authority, and sufficiency of the Holy Scriptures.

2. The right and duty of private judgment in the interpretation of the Holy Scriptures, and the need of the teaching of the Holy Spirit, to a true and spiritual understanding of them.

3. The unity of the Godhead and the Trinity of the persons therein, namely, the Father, the Son, and the Holy Ghost.

4. The true and proper Godhead of our Lord Jesus, and his real and perfect manhood.

5. The utter depravity of human nature in consequence of the Fall, which Fall is no fable nor metaphor, but a literal and sadly practical fact.

6. The substitutionary sacrifice of the Lord Jesus Christ, by which alone sin is taken away, and sinners are saved.

7. The offices of our Lord as Prophet, Priest and King, and as the one Mediator between God and man.

8. The justification of the sinner by faith alone, through the blood and righteousness of the Lord, Jesus Christ.

9. The work of the Holy Spirit in the regeneration, conversion, sanctification, and preservation of the saved.

10. The immortality of the soul, the resurrection of the body, and the judgment of the world by our Lord Jesus, which judgment will be final, according to the words of the Great Judge: “These shall go away into eternal punishment, but the righteous into eternal life.”

11. The Divine institution of the Christian ministry, and the obligation and perpetuity of the ordinances of Believers’ Baptism and the Lord’s Supper.

We utterly abhor the idea of a new Gospel or an additional revelation, or a shifting rule of faith to be adapted to the ever-changing spirit of the age. In particular we assert that the notion of probation after death, and the ultimate restitution of condemned spirits, is so unscriptural and un-protestant and so unknown to all Baptist Confessions of Faith, and draws with it such consequences, that we are bound to condemn it, and to regard it one with which we can hold no fellowship.

The vote for this new declaration and the new formation of the Pastors’ College Evangelical Association was 432 out of 496. This was a clear victory, but not without controversy.  The ‘Nays’ continue to voice their protest and threatened to force their way into the membership. As the year went on, Spurgeon would learn of more defections. At least 80 of his men rejected the declaration and supported the Baptist Union. Spurgeon wrote to a friend, “I have been sorely wounded and thought I would quite break down, but the Lord has revived me and I shall yet see his truth victorious. I cannot tell you by letter what I have endured in the desertion of my own men. Ah me! Yet the Lord liveth, and blessed be my rock.”

Despite these heartaches, the Pastors’ College network would continue through the newly formed Pastors’ College Evangelical Association. As an association working for church planting and pastoral training, it was important to affirm not only primary gospel doctrines (articles 1-10) but also secondary ecclesiological convictions (article 11). Amid the battle for gospel fidelity, Spurgeon believed that the work of training pastors and planting healthy churches was vital for the defense and advancement of the gospel.

We, being assured of the gospel, go on to prove its working character. More than ever must we cause the light of the Word to shine forth… If sinners are converted…, and the churches are maintained in purity, unity, and zeal, evangelical principles will be supplied with their best arguments. A ministry which, year by year, builds up a living church, and arms it with a complete array of evangelistic and benevolent institutions, will do more by way of apology for the gospel than the most learned pens, or the most labored orations.[3]

Conclusion

As Lewis Drummond writes, following the events of the Downgrade Controversy, “Spurgeon and his Metropolitan Tabernacle were not Independent Baptists, as some would like to emphasize.”[4] It is true that Spurgeon did not join another Baptist association right away after his resignation from the Baptist Union in 1887. Even as others asked him about this, he waited to see how this controversy would play out. But as the leader of the Pastors’ College Conference, he reformed that association in the spring of 1888 under clear evangelical convictions. One would think that such an association would have been sufficient. But Spurgeon wanted to be involved with Baptists beyond his own circles. So, in 1889, he and his church joined the Surrey and Middlesex Association, seeking to strengthen the hand of Baptists throughout the region.

Even after the Downgrade Controversy, Spurgeon clearly remained committed to Baptist associationalism. What changed, however, was his conviction that all such associations require a confessional basis, the affirmation of a clearly articulated, evangelical declaration of faith as the basis for membership in the association – from regional Baptist associations to church-planting or pastoral training institutions, all the way down to a pastors’ fraternal. The importance of this lesson remains for our day.

[1] R. J. Sheehan, C. H. Spurgeon and the Modern Church, 120-121. Many thanks to Andrew King for pointing this out to me. To learn more about his work to promote gospel-centered Baptist associations in the UK, see https://gracebaptists.org/.

[2] S&T 1891: 446-447.

[3] S&T 1890:3.

[4] Lewis Drummond, Spurgeon, 708-711.



Spurgeon’s Parting Pastoral Words – Jan. 14, 1892

By / Jul 18

The final weeks of Spurgeon’s life were spent in sunny Menton, in southern France. Throughout his ministry, he had gone there to recover from his various ailments and overwork. Now, in the fall of 1891, Spurgeon was there once again. Under the care of his wife Susie and skilled doctors, the congregation fully expected him to recover and return to London to continue his famous ministry at the Metropolitan Tabernacle. Spurgeon himself held on to this hope. But this was not to be. On January 31, 1892, Spurgeon went to be with the Lord.[1]

Throughout his ministry, Spurgeon wrote many letters to his congregation during his travels. Even when traveling abroad, visiting new places, and preaching before thousands, Spurgeon never forgot his own church. In his letters to them, we see the affection of a pastor for his people, his confidence in his elders and deacons, and his dependence on his people for their prayers. During his final trip to Mentone, Spurgeon committed to writing a weekly letter back to his people, updating them on his situation and encouraging them to persevere. These four letters comprise Spurgeon’s final pastoral words to his people.[2]

Over the next four weeks, we will be publishing Spurgeon’s last letters to his congregation, beginning on December 24 and ending on January 14. While nobody expected these to be his last words to his church, they are a fitting conclusion to his pastoral ministry. In them, we see Spurgeon’s confidence in God’s power to build up the church and save the lost, even apart from his own ministry. We see his call for his people to persevere in the truth of the gospel. And we see his evident love for them. In other words, what characterized Spurgeon’s ministry from the very first day continued to his last breath. May the same be true of pastors today.

Menton. Jan. 14. 1892

My Dear Friends,

I have not seen the doctor since writing last time, & I have therefore little to say about my health so far as medical testimony goes. We have had a week of broken, uncertain weather; days of rain, intervals of wind, & hours of cold. This has kept me very much within doors, for I dare not run the risk of a chill; & therefore I fear I have made no progress, & can hardly hope that I am quite so well, as to my internal mischief. In other respects I feel fairly up to the mark, & deeply grateful to be free from pain, & free from fear as to the ultimate result.

I earnestly hope that your weather will improve. When it is bad here what must it be with you. The snow on the mountains reminds us of what others are enduring. I wish I could be in such health as to be always with you, but as this cannot be I am most thankful for the retreat afforded by this sheltered spot, & even more so for the rest of heart which comes to me through knowing that you are all spiritually fed under the ministry of Dr. Pierson. May his health be maintained & that of his wife during your trying winter.

You may feel sure that I am doing pretty well, or the doctor would be looking me up. When he next calls I will have a bulletin from him; & till then you may rest in peace about me. May the saturating showers of blessing, for which I am looking, soon fall in tropical abundance, & may no part of the field be left dry. If there are any very sad, down-cast, & self-condemned ones among you, I desire my special love to them. The Lord himself looks from heaven to spy out such special characters. See Job 33:27, 28. I think this text is a message for somebody. May grace abound towards you.

Yours ever heartily,

C. H. Spurgeon

[1] For an account of Spurgeon’s last days and his funeral, see From Mentone to Norwood: The Final Journey of C. H. Spurgeon

[2] Spurgeon’s last sermon to his people was preached on June 7, 1891 The Statute of David for the Sharing of the Spoil



Spurgeon’s Parting Pastoral Words – Jan. 6, 1892

By / Jul 11

The final weeks of Spurgeon’s life were spent in sunny Menton, in southern France. Throughout his ministry, he had gone there to recover from his various ailments and overwork. Now, in the fall of 1891, Spurgeon was there once again. Under the care of his wife Susie and skilled doctors, the congregation fully expected him to recover and return to London to continue his famous ministry at the Metropolitan Tabernacle. Spurgeon himself held on to this hope. But this was not to be. On January 31, 1892, Spurgeon went to be with the Lord.[1]

Throughout his ministry, Spurgeon wrote many letters to his congregation during his travels. Even when traveling abroad, visiting new places, and preaching before thousands, Spurgeon never forgot his own church. In his letters to them, we see the affection of a pastor for his people, his confidence in his elders and deacons, and his dependence on his people for their prayers. During his final trip to Mentone, Spurgeon committed to writing a weekly letter back to his people, updating them on his situation and encouraging them to persevere. These four letters comprise Spurgeon’s final pastoral words to his people.[2]

Over the next four weeks, we will be publishing Spurgeon’s last letters to his congregation, beginning on December 24 and ending on January 14. While nobody expected these to be his last words to his church, they are a fitting conclusion to his pastoral ministry. In them, we see Spurgeon’s confidence in God’s power to build up the church and save the lost, even apart from his own ministry. We see his call for his people to persevere in the truth of the gospel. And we see his evident love for them. In other words, what characterized Spurgeon’s ministry from the very first day continued to his last breath. May the same be true of pastors today.

Menton. Jan. 6. 92

My Dear Friends,

There is nothing for me to say in reporting myself to head-quarters beyond this – that I hope & believe that the steady & solid progress which had begun is continued, & will continue. If a doctor were to visit me now for the first time, & were to investigate my disease, he would pronounce it to be a bad case. But those who know what I have been, & how much worse than at present everything was – must wonder at me, & think it a remarkably good case. God be thanked for all that he has done in answer to his people’s prayers. Never let us have a doubts as to the fidelity of ability of the God of the promises & of the mercy-seat.

On looking back upon the Valley of the Shadow of death through which I passed so short a time ago, I feel my mind grasping with firmer grip than ever that everlasting gospel which for so many years I have preached to you. We have not been deceived. Jesus does give rest to those who come to him, he does save those who trust him, he does photograph his image on those who learn of him. I hate the Christianized infidelity of the modern school more than ever, as I see how it rends away from sinful man his last & only hope. Cling to the gospel of forgiveness through the substitutionary sacrifice; & spread it with all your might, each one of you, for it is the only cure for bleeding hearts.

Peace be unto you as a whole; & peace be to each one! I greet with whole-hearted gratitude my brother Dr. Pierson, & with unfeigned love each deacon, elder, & member, & worker. My own dear brother in the flesh is also ever watching over the concern of our great work. May the Lord himself keep watch over all. To Mr. Stott, I wish a long & prosperous ministry where the Lord shall direct him.

Yours ever lovingly,

C. H. Spurgeon

[1] For an account of Spurgeon’s last days and his funeral, see From Mentone to Norwood: The Final Journey of C. H. Spurgeon

[2] Spurgeon’s last sermon to his people was preached on June 7, 1891 The Statute of David for the Sharing of the Spoil



Spurgeon’s Parting Pastoral Words – Dec. 31, 1891

By / Jul 4

The final weeks of Spurgeon’s life were spent in sunny Menton, in southern France. Throughout his ministry, he had gone there to recover from his various ailments and overwork. Now, in the fall of 1891, Spurgeon was there once again. Under the care of his wife Susie and skilled doctors, the congregation fully expected him to recover and return to London to continue his famous ministry at the Metropolitan Tabernacle. Spurgeon himself held on to this hope. But this was not to be. On January 31, 1892, Spurgeon went to be with the Lord.[1]

Throughout his ministry, Spurgeon wrote many letters to his congregation during his travels. Even when traveling abroad, visiting new places, and preaching before thousands, Spurgeon never forgot his own church. In his letters to them, we see the affection of a pastor for his people, his confidence in his elders and deacons, and his dependence on his people for their prayers. During his final trip to Mentone, Spurgeon committed to writing a weekly letter back to his people, updating them on his situation and encouraging them to persevere. These letters comprise Spurgeon’s final pastoral words to his people.[2]

Over the next four weeks, we will be publishing Spurgeon’s last letters to his congregation, beginning on December 24 and ending on January 14. While nobody expected these to be his last words to his church, they are a fitting conclusion to his pastoral ministry. In them, we see Spurgeon’s confidence in God’s power to build up the church and save the lost, even apart from his own ministry. We see his call for his people to persevere in the truth of the gospel. And we see his evident love for them. In other words, what characterized Spurgeon’s ministry from the very first day continued to his last breath. May the same be true of pastors today.

Menton Dec. 31. 91

My Dear Friends,

I am sorry my letter of last week reached London too late for reading on Sunday, but this was occasioned by delays in the trains, & not by any omission on my part. It is kind on the part of so many newspapers to publish it, for thus I trust most of you have read it.

I believe I am right in reporting a greater change in the disease than could be spoken of before. It is still a great drain upon me; but as it has improved so far, I believe it will make more rapid diminution. What a joy it will be to be within measurable distance of the time to return to my pulpit & to you. I have not reached that point yet.

Now may the Lord cause the cloud of blessing to burst upon you in a great tropical shower. I am expecting this. Grateful beyond expression for all that the Lord has done & is doing, I am eager for more. Indulgence in covetousness is sinful, but not when we “covet earnestly the best gifts.” All that I can do is to pray & expect. I am sometimes fearful lest anything in me should hinder the blessing; do you not each one feel the same fear on your own account? Before some sweet music is about to be heard, there is a hush. Each one is afraid to breathe lest the tone should be spoiled & the music marred. I fell just so at this moment. May no whisper that would grieve the Holy Spirit be heard in house or heart. Let all coldness, worldliness, difference, or selfishness be put forth as the old leaven, that we may keep the feast of New Year without anything that defileth.

The Lord himself deal out to each one of his children a full portion, & to those who linger at the gate, may the Good Spirit give his gracious drawings that they may cross the sacred threshold this day. Peace be within the gates of our dear sanctuary, & prosperity within her doors. For my brethren & companions sake will I now say, “Peace be within thee.”

Yours to serve when I can & to love unceasingly,

C. H. Spurgeon

[1] For an account of Spurgeon’s last days and his funeral, see From Mentone to Norwood: The Final Journey of C. H. Spurgeon

[2] Spurgeon’s last sermon to his people was preached on June 7, 1891 The Statute of David for the Sharing of the Spoil



Spurgeon’s Parting Pastoral Words – Dec. 24, 1891

By / Jun 27

The final weeks of Spurgeon’s life were spent in sunny Menton, in southern France. Throughout his ministry, he had gone there to recover from his various ailments and overwork. Now, in the fall of 1891, Spurgeon was there once again. Under the care of his wife Susie and skilled doctors, the congregation fully expected him to recover and return to London to continue his famous ministry at the Metropolitan Tabernacle. Spurgeon himself held on to this hope. But this was not to be. On January 31, 1892, Spurgeon went to be with the Lord.[1]

Throughout his ministry, Spurgeon wrote many letters to his congregation during his travels. Even when traveling abroad, visiting new places, and preaching before thousands, Spurgeon never forgot his own church. In his letters to them, we see the affection of a pastor for his people, his confidence in his elders and deacons, and his dependence on his people for their prayers. During his final trip to Mentone, Spurgeon committed to writing a weekly letter back to his people, updating them on his situation and encouraging them to persevere. These letters comprise Spurgeon’s final pastoral words to his people.[2]

Over the next four weeks, we will be publishing Spurgeon’s last letters to his congregation, beginning on December 24 and ending on January 14. While nobody expected these to be his last words to his church, they are a fitting conclusion to his pastoral ministry. In them, we see Spurgeon’s confidence in God’s sovereign grace, even apart from his own ministry. We see Spurgeon’s call for his people to persevere in the truth of the gospel. And we see his evident love for them. In other words, what characterized Spurgeon’s ministry from the very first day continued to his last breath. May the same be true of pastors today.

Menton. Dec. 24. 91.

My Dear Friends,

            For the last time in the year 1891 I write you, & with this brief note, I send hearty gratitude for your loving-kindness to me during the year which is ending & fervent wishes for a special blessing on the year so soon to begin. I have nearly finished thirty-eight years of my ministry among you, & have completed XXXVII volumes of published sermons, preached in your midst. Yet we are not wearied of each other. I shall hail the day when I may again speak with you. Surrounded by ten thousand mercies my time of weakness is rendered restful and happy; but still to be able in health & vigour to pursue the blissful path of useful service, would be my heaven below. To be denied activities which have become part of my nature, seems so strange; but as I cannot alter it, & as I am sure that infinite wisdom rules it, I bow before the divine will, — my Father’s will. Again the Doctor reports favourably, that is to say, yesterday he said that there was decided improvement as to the disease; nothing great, but as much as he could hope for; — nothing speedy could be looked for, but matters were going most encouragingly. I was to be very careful about a chill, etc.

            This is an old & dull story to you. Only your prayerful & persevering interest in me could make me bold enough to repeat it.

            Honestly, I do not think you are losers by my absence, so long as the Lord enables our dear friend Dr. Pierson to preach as he does. There is a cloud of blessing resting on you now. Turn the cloud into a shower by the heavenly electricity of believing prayer. May the Watch-night be a night to be remembered, & on the first hour of the year may the Lord say, “From this day will I bless you.”

Yours with faithful love,

C. H. Spurgeon

[1] For an account of Spurgeon’s last days and his funeral, see From Mentone to Norwood: The Final Journey of C. H. Spurgeon

[2] Spurgeon’s last sermon to his people was preached on June 7, 1891 The Statute of David for the Sharing of the Spoil



Highlights from The Sword & the Trowel 1880-1884

By / Sep 28

In 1884, as The Sword & the Trowel finished 20 years of publication and Spurgeon turned 50, the ministry at the Metropolitan Tabernacle was in full swing. The Pastors’ College was a regular feature of the magazine, as graduates reported back on the progress of their work. Reports from Stockwell Orphanage encouraged the readers as they supported that ministry to orphans. Conversion stories from the Colporteurs and other evangelists also encouraged readers in their own evangelistic efforts and prayers for the lost. Other charitable ministries, like Mrs. Spurgeon’s Book Fund, were also regularly featured. And Spurgeon’s sermons, as always, provided an ongoing source of spiritual encouragement.

Yet all was not well. As always, these ministries faced their ups and downs. College graduates sometimes experienced disappointment and little fruit. Missionaries returned from the field sick and discouraged. Finances for the orphanage and college were often tight. And Spurgeon continued to struggle with poor health. Beyond these challenges, there loomed a dark cloud over the horizon. Writing in 1883, Spurgeon observed,

The enemy is gathering strength, and mustering his bold forces for fiercer attacks. What doctrine is now left unassailed? What holy thing is regarded as sacred? Truths once regarded as fundamental, are either denied, or else turned inside out till nothing of their essence remains. Holy Scripture is no longer admitted to be the infallible record of revelation, but is made to be a doormat for “thought” to wipe its shoes upon. Every sign of the times warns us of a desperate conflict for all that is precious and vital in our religion.

Here in these issues of The Sword and the Trowel, we see an active, fruitful church, but we should not imagine it to be a well-oiled machine running smoothly without a hitch. Rather, Spurgeon knew that all these enterprises depended on the prayers and support of God’s people. Ultimately, they depended on God’s grace for fruit. Together, they worked to build up the church and fight against evil.

Here are just a few highlights from these five years. As you read through these issues, send us a note on Twitter (@SpurgeonMBTS) if you find anything interesting!

(To jump straight to the article, click on the link, then click the “View this Resource” button.)

1880

Praise of Men – The fear of man is a snare, especially in the ministry. Beware!

A man who becomes dependent upon the opinions of others lays himself open to contempt. It is impossible to think highly of a person who fishes for compliments. To value esteem so much as to go out of our way after it is the surest possible way to lose it. When we consider how unevenly the human hand holds the balances, we may feel but small concern when we are weighed by our fellow-men. If we consider how infinitely precious is the divine regard, we shall live to gain it, and so shall rise above all slavish consideration of the opinions of our fellows.

Against Hastening to Remove From Our Post of Duty – Are you tempted to leave your ministry position? Consider Spurgeon’s encouragement to persevere.

Has the minister just entered upon a fresh sphere, and does he miss the affectionate warmth of his old acquaintances? Does he find his new people strange and singular? Do they appear cold and distant? Let him persevere, and all this will wear off, and he will come to love the very people to whom he now feels an aversion, and find his best helpers among those who now seem to be utterly indifferent to him. The call of Providence has brought him where he is, and he must not venture to leave because of inconveniences; often it will be his wisdom to regard these as a part of the tokens that he is in the right way, for the appointed path is seldom easy to the feet.

1881

Young Preachers Encouraged – For those starting out in their preaching, here is some encouragement from Spurgeon. For those who are further along in your preaching, how can you raise up more preachers?

I am not old enough to have forgotten the struggles of my own early days, or the influence of a cheering word upon my young heart, and so I take a loving and lively interest in those who sincerely endeavor to do their best for their Master, even though that best be raw and uncouth. “Would God that all the Lord’s servants were prophets,” and that far greater numbers of laborers were sent into the harvest of the great Householder.

C. H. S. on “Taking the Bull by the Horns” – A parable for pastors who are prone to confrontation and conflict in the church.

THERE was a little trouble in the church, and the young minister was sad about it. He sought advice, and one who loved peace begged him to let the matter alone, and in a short time the evil would die of itself, for, as Solomon says, “Where no wood is the fire goeth out.” The brother was of a fretful spirit, and could not take things quite so easily; it worried him that there should be a single weed in his garden, and he felt he would sooner plough it all up than let that weed remain.

1882

Two Prayer-Meetings at the Tabernacle & Two more Tabernacle Prayer-Meetings – The prayer-meetings at the Tabernacle were the engine of the ministry of the church. Here are accounts of two recent meetings at the Tabernacle, offered as a suggestion for pastors to consider as they planned their own prayer meetings.

IT has been thought that an account of Tabernacle Prayer-meetings might be useful to those who conduct these holy gatherings elsewhere. It will exhibit the great variety of which such meetings are capable, and may suggest to friends who complain of dull prayer-meetings methods for curing such a grievous ill. We do not set up our prayer-meetings as models, but merely as suggestions. We give only two meetings, but we hope to continue the account next month.

1883

How to Attract a Congregation – Spurgeon rejected the seeker-sensitive strategies of his day and proposed an alternative for his students to follow, namely the preaching of the gospel.

Among the absurd articles which have appeared lately, I noticed one which gravely asserted that in our colleges young ministers are taught everything but their main business: that main business being the art of attracting a congregation. Is not that a remarkably wise remark? Surely, a Daniel has at last come to judgment. Not taught how to attract a congregation. What a grievous omission! Surely a subscription should be commenced, and a chair founded for this neglected department of practical theology. Who shall occupy the aforesaid chair? Let us hope it will be a good arm-chair, well made, and daintily stuffed for the benefit of the professor who is to sit in it; but what will he do in return for his endowment? What text-book will he use? Into what divisions will he apportion his scientific observations? I am lost in conjecture. Assuredly, I am not a candidate for the proposed office.

1884

In my Fiftieth Year and Getting Old – When Spurgeon began his pastorate in London at the age of 19, his request to his congregation was that they would pray for him in his youthfulness. Now at the age of 50, Spurgeon reflects on the temptations and challenges of old age and once again asks his church to pray for him.

When all is said and done, the jubilation of our Jubilee does not call for any great blowing of trumpets, but rather for uplifting of hand and heart in prayer to God for further help. It may be that we are only in mid-voyage. May that voyage end in landing our freight in port, and not as some life-passages have terminated, namely, in an utter wreck of every hope! Our friends and fellow-helpers will, we trust, supplicate on our behalf that we may receive a fresh anointing from on high, and we will begin life again without fear.



“Dumb Dogs” in the Pulpit: Spurgeon on Borrowed Sermons

By / Jul 5

Iain Murray once observed that Spurgeon wrote and preached so much that people can basically cherry-pick quotes from his works to support virtually any position, even those he would’ve adamantly opposed. Such has been the case with the topic of plagiarizing sermons recently. Every few years, this controversy resurfaces. Some are quick to condemn it, while others attempt to provide a more nuanced response. Sometimes, the latter will point to examples in church history of those who plagiarized sermons, and among those listed is Spurgeon. Did Spurgeon support preaching borrowed sermons?

Spurgeon repudiated plagiarism in the pulpit

Spurgeon was a remarkably original preacher. While ministers in the Church of England still read sermons from the book of homilies, Spurgeon believed that the preacher should depend not on pre-written sermons but the Holy Spirit. This dependence took place not only while preaching but even in sermon preparation. At the heart of Spurgeon’s rejection of plagiarism was his deep conviction that preaching should be led by the Spirit.

Amid a full ministry schedule during the week, Spurgeon carved out time late into the night on Saturdays to work on his sermons. In his lectures to his students, we see that prayerful dependence was at the heart of his preparations.

To me still, I must confess, my text selection is a very great embarrassment— embarras de richesses, as the French say—an embarrassment of riches, very different from the bewilderment of poverty—the anxiety of attending to the most pressing of so many truths, all clamoring for a hearing, so many duties all needing enforcing, and so many spiritual needs of the people all demanding supply. I confess that I frequently sit hour after hour praying and waiting for a subject, and that this is the main part of my study. (Lectures 1:88)

Spurgeon would spend much of the night studying the Scriptures, trying out different “skeletons” (sermon outlines), and praying for the Spirit to guide him in preparing the sermon. During his study, Spurgeon consulted commentaries and other writers, but never as a substitute for the Spirit’s leading. In the end, he looked for spiritual guidance. “Many ministers appear to think that they are to choose the text; they are to discover its teaching; they are to find a discourse in it. We do not think so.”

How different was Spurgeon’s approach from those who simply borrowed another’s sermon!  Spurgeon often rebuked preachers of his day for reading other’s sermons as their own, rather than prayerfully preparing one for their people. To do so was to forego the Spirit’s work in the preacher. Spurgeon clearly repudiated such a practice, and he spoke about it clearly.[1]

Spurgeon believed that those who preached borrowed sermons did so for their own ease and convenience.

There are still plenty who hardly know anything about the gospel. They preach about a great many things, but little or nothing about Jesus Christ. They buy their sermons cheaply, and preach them at their ease; they ask God to teach them what to say, and then pull their manuscripts out of their pockets! We have had to mourn, especially in years gone by, that we could look from parish to parish, and find only “dumb dogs” in the pulpits. And some men, who might have spoken with a little earnestness, if they had liked, let the people slumber under them, instead of preaching the Word with true fidelity, remembering that they will have to give account to God at the last. (MTP 45; Sermon No. 2625)

It is no use for a man simply to have a curacy or something of that sort, buy his manuscripts cheap, come up and read off two sermons twenty minutes long, go home with a good conscience that he has done duty twice, and then say, “Let the whole earth be filled with his glory.” … But you shut yourself up in your study, or what is ten times worse, you do nothing at all, but just take it easy all the week till the Sunday comes, and then borrow a sermon out of an old magazine, or buy one of the helps for ministers, or take down one of Charles Simeon’s skeletons and preach it. My good man, you cannot pray in that fashion. (NPSP 3: Sermon No. 129)

Such preachers asked God for help in their preaching, but their use of bought sermons contradicted their prayers. Their concern was more for their convenience rather than the glory of God, and as a result, the sermons they preached were usually poor and lacking Christ.

Preaching borrowed sermons robs the congregation of a minister who has known the truth of God’s Word firsthand.

In order that you may impress the Word upon those to whom you preach, remember that it must be impressed upon yourself first. You must feel it yourself, and speak as a man who feels it, not as if you feel it, but because you feel it, otherwise you will not make it felt by others. I wonder what it must be to go up into the pulpit, and read somebody else’s sermon to the congregation. We read in the Bible of one thing that was borrowed, and the head of that came off; and I am afraid that the same thing often happens with borrowed sermons – the heads come off. Men who read borrowed sermons positively do not know anything about our troubles of mind in preparing for the pulpit, or our joy in preaching with the aid of only brief notes. (Soul Winner, 92)

Borrowed sermons — pages of other people’s experience — fragments pulled from old or new divines — nothing of their own, nothing that God ever said to them, nothing that ever thrilled their hearts or swayed their souls, — God will not own such teaching as this. (MTP 42; Sermon No. 2460).

A borrowed sermon may have someone else’s experience.  But it doesn’t have the preacher’s experience. Those truths have not been impressed on the preacher. He can only preach “as if” he feels it, not “because” he feels it. As a result, the congregation suffers, and “God will not own such teaching as this.”

God will call preachers to account for preaching Christ-less, borrowed sermons.

Oh the curse on the other hand, that shall rest on a man who, in his last moments, shall have to reflect – “I preached other men’s sermons, and talked of anything but Christ; I lifted up anything but the Lord!” (MTP 8:461)

For such preachers, it won’t matter that these sermons were not their sermons. “They will have to give account to God at the last” for their laziness and for every word of these borrowed sermons.

As one who preached at least four times a week, Spurgeon could easily have lightened his load by preaching borrowed sermons. Even more, as one who often preached away, he could’ve lightened his load by taking old sermons and re-preaching them (though this would’ve likely been detected, given how popular his printed sermons were!). But whether in his own pulpit or away, Spurgeon did not want to rob himself of an opportunity for prayerful dependence on the Spirit. Similarly, Spurgeon encouraged the preachers of his day to repudiate plagiarism and to preach their own sermons.

Spurgeon commended the proper use of printed sermons

Having said all that, Spurgeon lived during the age of printed sermons, and he himself published and sold hundreds of thousands of sermons. Certainly, he believed that there were exceptions where a preacher may read a printed sermon in the pulpit appropriately. People have cited these instances as Spurgeon’s support for plagiarizing sermons, but in fact, these would only be exceptions to the rule.

One exception of this is for those who are just starting in their preaching. Early in his preaching career, when he was seventeen, Spurgeon discovered how instructive it was for him to borrow sermon outlines from preachers like John Gill, Charles Simeon, and others. Spurgeon drew heavily from these sources to fill out his preaching outline, but in the end, given that his outline was only a few pages long, he likely still had to fill out his sermon with much of his own extemporaneous insights and comments. As a young teenager learning to preach, these pre-written sermon outlines provided a helpful starting point. By the time he began pastoring in London, he had preached nearly 700 sermons, and though he was still only nineteen, he no longer needed to rely on Gill and others as he did in his early years.

This would be a practice that he later supported also. In 1877, he visited Bristol College and donated a set of his sermons to the college. One person records the event,

He thought the books he gave would be useful to students, as most of them were sermons; “and if any brother would like to preach them (continued Mr. Spurgeon) I hereby decree he shall not be guilty of plagiarism, as I hand them over to be the property of the college.” (Speeches at Home and Abroad, “Earnest Students”)

Note that Spurgeon here makes an exception. Typically, a preacher preaching another’s sermon would be “guilty of plagiarism.” But in this case, because these are students who are learning to preach, he was happy to grant an exception. Eventually, however, Spurgeon insisted that his own students learn to prepare and preach their own sermons. During their studies at the Pastors’ College, students had to prepare and deliver at least one original sermon for critique. On one occasion, a student attempted to plagiarize his sermon.

It has long been our rule that each brother should read in the College at least one discourse which he has himself composed, and which his comrades are expected to criticize. Any attempt at plagiarism would, therefore, be manifestly unfair; and, if detected, would meet with well-merited condemnation. One man, when it came to his turn, was actually reckless and foolish enough to take one of my printed sermons, — I suppose condensed, — and to read it as though it had been his own composition; and he had to thank his brethren that he was not instantly expelled from the Institution, Several of them at once recognized the discourse; and, as soon as the time for criticism arrived, proceeded to pull it to pieces most mercilessly.

They found fault with the introduction, the divisions, the subdivisions, the illustrations, the application, — with everything, in fact, except the doctrine; — I think that was all right! I was so pleased with the critical acumen displayed that I forgave the offender; but I let it be distinctly understood that, for the future, any student repeating the offense, whether with my sermon or anyone else’s, would be forthwith dismissed in disgrace. (Autobiography 3:148)

Spurgeon dealt graciously with this student but also made it clear that such future action would result in expulsion “in disgrace.”

Another story has been raised concerning Spurgeon’s students and plagiarism. Lloyd Jones tells the story of another student who was caught plagiarizing a sermon, which was thought to belong to Spurgeon. As it turns out, it belonged to William Jay of Bath, but the headings and content matched Spurgeon’s!

“’Wait a minute,’ said Spurgeon, and turning to his library, he pulled out one of the volumes and there was the sermon, the exact sermon-the same text, the same headings, the same everything! What had happened? The fact was that Mr. Spurgeon had also preached William Jay’s sermon and had actually put it into print with other sermons of his. Mr. Spurgeon’s only explanation was that it was many years since he had read the two volumes of Jay’s sermons and that he had forgotten all about it. He could say quite honestly that he was not aware of the fact that when he had preached that sermon he was preaching one the sermons of William Jay. It had registered unconsciously in his memory. The student was absolved of the charge of preaching one of Mr. Spurgeon’s sermons, but was still guilty of theft!” (Preaching & Preachers, 294)

I haven’t been able to track down the source of this anecdote, so it’s not clear how accurate it is. Even so, it’s worth observing that Spurgeon firmly opposes plagiarism even in this story. First, the student who consciously used Jay’s sermon was still “guilty of theft.” Second, Spurgeon did not consciously plagiarize Jay, which is why he tried to explain it. Somehow, through his own sermon preparation, Spurgeon had arrived at the same sermon outline as Jay, and in his delivery, he extemporaneously delivered much of the same content. All this happened, remarkably, from being unconsciously influenced by reading Jay’s sermon many years ago. This raises the related but separate issue of unconscious plagiarism… if you have a photographic memory like Spurgeon, watch out! Had he known, Spurgeon would not have done it. But as it is, he unintentionally erred. In the end, it’s clear that Spurgeon did not intend to copy Jay and would still charge sermon plagiarism as theft.

The other exception that Spurgeon might have allowed was on occasions where an inexperienced deacon or layperson read a printed sermon at a Christian gathering because a preacher is unavailable. The stories abound of sailors reading Spurgeon sermons on the high seas or miners gathering in Colorado on a Sunday to hear a Spurgeon sermon. Many were converted on such occasions, and Spurgeon was always glad to hear these stories. Even in such cases, however, the preacher or reader should have made it clear that this was a printed sermon, rather than original to the preacher (which would’ve been obvious in the case of miners and sailors). But on one occasion, he was willing to excuse a lay preacher who clearly passed off one of Spurgeon’s sermons as his own.

I remember once feeling many questions as to whether I was a child of God or not. I went into a little chapel, and I heard a good man preach. He was a simple workingman. I heard him preach, and I made my handkerchief sodden with my tears as I heard him talk about Christ, and the precious blood. When I was preaching the same things to others I was wondering whether this truth was mine, but while I was hearing for myself I knew it was mine, for my very soul lived upon it. I went to that good man, and thanked him for the sermon. He asked me who I was. When I told him, he turned all manner of colors. “Why,” he said, “Sir, that was your own sermon.” I said, “Yes, I knew it was, and it was good of the Lord to feed me with food that I had prepared for others.” (MTP 32, Sermon No. 1877)

Spurgeon loved Jesus. And he understood that God could use even a borrowed sermon to glorify His Son. Such was the case in the story above. The “simple workingman” had plagiarized his sermon (and was clearly embarrassed by it). Spurgeon did not commend the practice but humbly thanked him for the sermon and praised God for using it for his encouragement.

But Spurgeon was no pragmatist. Though God could work through a plagiarizing preacher, He did so despite the preacher’s dishonesty and laziness. For himself, he sought to maintain a prayerful dependence on God by only preaching his own sermons, and he urged his students and other pastors to do the same.

[1] Many thanks to Phil Johnson, a friend of the Spurgeon Library, for compiling these and many other quotes.