C. H. Spurgeon on SermonAudio

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Can we repent without the grace of God causing us to repent? Spurgeon says no.

This is Spurgeon at his most heartfelt, delighting in grace and urging to holiness. Taking quite a substantial text, and holding fast to its substance and arrangement, he brings us face to face first of all with what we are by nature, what we once were in the evils of our minds, our pursuits, and our hearts. Here he urges us to tears of repentance as he ploughs up our souls. Then he considers what the Lord has done for us, ranging over the wonderful declarations of grace contained in the text, and stirring us up to grateful joy, considering not least the merciful works of the Father, the Son, and the Spirit toward us. Then he brings us to the practical punch, that we should be careful to maintain good works. Here he robustly dismisses any suggestion that this is mere legalistic preaching, making clear that to the unbeliever he calls not to good works, but to Christ only. The exhortation to live as a cheerful servant goes not to the slave but to the son, to those who have been redeemed by grace. Inaction here, careless or passive living, brings dishonour to the Lord who has saved us, and so we must embrace this "faithful saying," and show by our good fruit the sweetness of our new root.

I am sorry to say that much of legerdemain and trickery are to be met with in the religious world. Why, there are those who pretend to save souls by curious tricks, intricate maneuvers, and dexterous posture-making! A basin of water, half-a-dozen drops, certain syllables—heigh, presto!—the infant is made a child of God, a member of Christ, and an inheritor of the kingdom of Heaven! This aqueous regeneration surpasses my belief; it is a trick which I do not understand: the initiated only can perform the beautiful piece of magic, which excels anything ever attempted by the Wizard of the North. There is a way, too, of winning souls by laying hands upon heads, only the elbows of the aforesaid hands must be encased in lawn, and then the machinery acts, and there is grace conferred by blessed fingers! I must confess I do not understand the occult science, but at this I need not wonder, for the profession of saving souls by such juggling can only be carried out by certain favored persons who have received apostolic succession direct from Judas Iscariot.

Spurgeon connects repentance and forgiveness into one indivisible unity.

Throughout this sermon, Spurgeon complains that he is falling short of the subject which he has taken. I think other preachers, reading and responding to what he says, might long for such a failure as this! The text itself is a casket of pearls, and Spurgeon, after giving us a survey of them, urges us to ponder them more carefully for ourselves: "Yes, I will rejoice over them to do them good, and I will assuredly plant them in this land, with all my heart and with all my soul." Having considered some of what that means, perhaps the high point of the sermon then comes as Spurgeon considers the fact that this whole-hearted, whole-souled demonstration of practical love comes from the triune God, and is manifest in all the dealings of the Father, and of the Son, and of the Holy Spirit. Those paragraphs are worth soaking in! Finally, he offers consolation and exhortation to the people of God, as we consider God's heart toward us and examine our own hearts toward him. The whole closes with a heartfelt plea from the preacher for those who do not yet know God's love in this way to come to him and receive all that is held out. I would urge you to read the whole sermon. I am persuaded it will do much good to our souls.

We must be born again. But we can't do that. We must believe. We can do that... if we are born again. Hear this mystery unfolded by Mr. Spurgeon.

Spurgeon turns us to the field of the lazy man, the vineyard of the sluggard, to learn lessons for our souls and for our lives. While I suppose the sermon could have descended into mere moralism, Spurgeon keeps it from doing so by connecting the life we live to the state of our souls, and by constantly drawing parallels between our attitude to our lives and our attitude to our spiritual well-being. Emphatic about not just the fruitlessness of the natural heart, but about its proper tendency to abound in things vile and pestilential, he urges us to use every proper means to root out what is ugly and to cultivate what is beautiful in God's eyes. He pleads with us to look to our own fields—our own hearts, the homes over which we are called to govern and in which we serve, the congregations for which we care and the classes which we teach, the towns and cities where we dwell, and the world in which we live. Good intentions produce nothing—the sluggard only wants a little more sleep, a few more minutes in bed, and he will make everything good…but he never quite gets up and gets round to anything. So Spurgeon calls us not to vague assertions of action to come, but of immediate practical engagement, for the sake of our own souls, and the souls of all those around us.

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Why people don't come to Jesus, and remedies for them.

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1 John 5:13 reveals the purpose for which the apostle wrote his first letter: "These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God." Again emphasising that the Scriptures are written by the Holy Ghost for our profit, and to be received as such, Spurgeon then gets closer to his text. Under the influence of the Holy Spirit, John has written with a particular purpose, and this is a purpose which we ought to pursue. The bulk of the sermon is given over the first heading, as the same Spirit who gave the Word carries along its preacher, exploring the assurance of the believer in connection with the faith which is in the believer's heart. This being thoroughly established, Spurgeon also insists that we ought to follow up on John's purpose. If the apostle so wrote, we ought not to neglect what he has said, and the direction he has given, but rather to rejoice in the prospect and engage in the pursuit of this assurance. It is a rich sermon, doctrinally careful and experimentally full, with a practical edge.

One of Spurgeon's best sermons.

Spurgeon encourages unbelievers to come to Christ by answering many of their fears.

There are a number of sermons which touch on this topic, or deal with it directly, during this season of Spurgeon's ministry. It is not a change of emphasis so much as a change of tone. He often, throughout his ministry, celebrates the reliability and clarity of the Word of the Lord. In the background here, though, is the Downgrade Controversy, the increasing theological liberalisation of Christianity, revealing where real faith and mere nominalism divide. That context means that some of Spurgeon's sermons, while remaining essentially pastoral, also become more polemical. Some take on an edge, as this one does, as the preacher considers what it means that "the mouth of the Lord has spoken it." This is our warrant for teaching scriptural truth; this is the claim of God's Word upon your attention; this gives to the Word of God its distinct character; this makes the truth of Scripture a ground of great alarm to many; and, this makes the Word of God the reason and the rest of our faith. While there is conviction to establish and comfort the child of God, so there is a persistent resistance to and assault upon the errors that were becoming current, and sadly remain so, undermining the confidence that we may and must have in the Scriptures as the breathed-out and written-down Word of God.

I command men in the name of Jesus to repent and believe the gospel, though I know they can do nothing of the kind apart from the grace of God. I'm not sent to work according to what my own reason might suggest but according to the orders of my Lord and Master. Ours is the miraculous method which comes from the endowment of the Spirit of God who asks His ministers to perform wonders in the name of the holy child Jesus. We are sent to say to blind eyes, "See," to deaf ears, "Hear," to dead hearts, "Live," and even to Lazarus rotting in that grave and stinking − "Lazarus, come forth." Dare we do this?

A Charles Spurgeon sermon, edited for brevity and clarity. First preached April 24, 1881.

Faith is the instrument used by the grace of God to save a man. Why?

A thoroughly experimental sermon, in which Spurgeon takes Job as something of a template for all believers, suggesting that Job was favoured (as others may sometimes be) with particularly vivid impressions of God, some striking sense of his majesty and the glory of his perfections. Such views of the Lord truly make an impression upon us, bringing us low in ourselves. This is no generic sense of lowness, according to Spurgeon, but rather a profound consciousness of sin, which in turn leads to a heartfelt repentance, which our preacher unpacks in some detail. Here, particularly, Spurgeon brings the truth of God's Word close to home, pressing it into your hearts, and asking how we hope to deal with God if such a man as Job was so profoundly humbled by this glimpse of his glory. Of course, his answer lies in the righteousness of Christ alone, by whom only we can stand accepted before God, our sins put away and a righteousness established for us in which God himself delights. Incidentally, it might be worth a glance at the texts read before Scripture noted, as usual, at the end of this sermon. Usually, it would be a chapter, or a portion of one. On this occasion, it is the bulk of two chapters, with a selection from two others. If nothing else, this reminds us that Spurgeon is conscious of the broader context of the texts which he preaches, and seeks to situate each sermon within the broad sweep of Scripture, the book in question, and the immediate scope of the text itself.

"How may faith be illustrated?" asks Spurgeon. There follows a delightful collection of everyday examples of faith taken from the visible world.

This sermon is numerically significant on several levels. It is the two thousandth sermon, the last sermon of Volume XXXIII in the Metropolitan Tabernacle Pulpit, and a sermon prepared to be read on the first day of the year of 1888. As so often with these 'major marker' sermons (ones that break through particular numerical boundaries), and all the more so when those markers are loaded up like this, Spurgeon deliberately returns to the very core of his ministry and the delight of his own soul—the atoning sacrifice of the Lord Jesus. The sermon is itself is of the utmost simplicity, as Spurgeon seeks to come to the text, and to come at the congregation. He shows how, in the verse in question, God treats sin as a disease and provides a cure for that disease in the stripes of the Lord Christ, a disease which is immediately and completely effective wherever it is applied. In truth, Spurgeon never strays very far from this theme, but an occasion like this makes it all the more imperative for him to state once more the touchstone of his ministry.

The life of the believer is, or ought to be, full of soul blessing, and the pursuit of the believer ought always to be soul-winning.

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We are saved by grace through faith. Spurgeon gives concise defintions of both.

This briefer sermon is 'intended for reading', which usually indicates a sick man writing or editing a previous address for distribution. Brevity here does not undermine simplicity, clarity, or pungency! The text is short: "My son, give me your heart." The sermon is straightforward, looking at the love which lies behind the request for wisdom, then at the wisdom which guides the loving request, and then a pressing application to be wise by attending to this wise admonition. Here the more practical elements of the sermon come to the fore, although—as we often see with Spurgeon—he usually sows fruitful seeds of thought along the way, quite apart from any more formal element of application. The last paragraph confirms our earlier expectations as well as informing our understanding: the sermon is an 'occasional address' (delivered on a specific occasion), in this case an appeal for funds for hospitals (when such were typically privately and charitably supported). Now we know not only when the address came, but we appreciate more fully why Spurgeon has been pressing for the heart—because once our heavenly Father has our heart, he has our hands, too, in cheerful dispensation of our good things. In addition, the final appeal is pleasingly quirky—before the plate is being passed round for the collection of money, Spurgeon passes around his own invisible plate, for the collection of hearts.

Daily #Devotional for Wednesday 17th June 2026 "Spurgeon's Cheque Book 17th June" by Rev. Roger Higginson #lisburnfpc #lisburnfpc

For those who have come to Christ, Spurgeon has an encouraging word to those now wanting to be holy.

God works all things in His own time. In His time, and in His time only, are things ripe for the time.

By October of 1887 the Downgrade Controversy—the battle against doctrinal decay in the professing church of Christ—was in full swing. Letters had appeared in The Sword and the Trowel over the previous months, and Spurgeon himself had entered the fray through August and into September. The sermon which we consider today is clearly the fruit of that conflict, with Spurgeon feeling "as if the text had been newly written for the present occasion, for it is in every syllable most suitable to the immediate crisis." That text is Zephaniah 3:16–18, where the Lord calls his people to faithful labour and promises his saving and succouring mercies to them. Spurgeon handles the text by looking at the present trials of God's people, the glorious consolation which they have in the midst of those trials, and the brave conduct which ought to characterise them in the face of those trials. Many of us see the unhappy inheritance of the theological liberalism which took root at the end of the nineteenth century. While we may not be of the generation which saw the downgrade, we can—if we continue to heed Spurgeon's call to arms—be a generation which seeks to recover some of the lost ground.

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How can a just and holy God "justify" a sinner? Mr. Spurgeon will help with this serious question.

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It is by no means deliberate that the last few sermons have not had the 'classic' Spurgeon three point structure, but I hope that it at least undermines the weary assertion that this preacher 'invariably' has three points. This sermon has an interesting balance, because it has two main divisions but is still divided into thirds. The sermon finds us on the Emmaus road, with two disciples who are thinking foolishly, "slow of heart to believe all that the prophets have spoken." Spurgeon is blunt and forceful in dealing with this matter. Speaking first to the true believer, he asserts, first, that unbelief is folly, and, second, that unbelief arises from slowness of heart. The preacher simply explores those two assertions arising from the text, analysing and anatomising our dull hearts. He closes that portion of the sermon with an encouragement—that slowness of heart is not the same as hardness of heart, and that those who weary of their doubts should abandon them for the faith that not only saves but also secures. Then, with that element of the sermon concluded, Spurgeon asks his believing congregation to pray as he speaks directly to the unconverted. The last third of the sermon is a sustained plea to those who do not yet believe, seeking to expose and to correct the folly and dullness that grips such hearts, concluding with warnings and pleadings. The sermon is striking in its directness and in the arrangement which serves as a vehicle for that direct address, looking first the doubting believer and then the unbeliever in the eye with affection and concern, and speaking to the soul.

This is good. Spugeon takes the simple but powerful statement of Paul, "God justifies the ungodly" and drives it home with such accurate force as to make any believer hear and rejoice.