Category Archives: Spurgeon

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The Sum of Preaching

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Check out Spurgeon’s summary crescendo on the matter of preaching:

Of all I would wish to say this is the sum; my brethren, preach CHRIST, always and evermore. He is the whole gospel. His person, offices, and work must be our one great, all-comprehending theme. The world needs still to be told of its Saviour, and of the way to reach him. Justification by faith should be far more than it is the daily testimony of Protestant pulpits; and if with this master-truth there should be more generally associated the other great doctrines of grace, the better for our churches and our age.

If with the zeal of Methodists we can preach the doctrine of Puritans a great future is before us. The fire of Wesley, and the fuel of Whitfield, will cause a burning which shall set the forests of error on fire, and warm the very soul of this cold earth. We are not called to proclaim philosophy and metaphysics, but the simple gospel. Man’s fall, his need of a new birth, forgiveness through an atonement, and salvation as the result of faith, these are our battle-axe and weapons of war. We have enough to do to learn and teach these great truths, and accursed be that learning which shall divert us from our mission, or that wilful ignorance which shall cripple us in its pursuit.

More and more am I jealous lest any views upon prophecy, church government, politics, or even systematic theology, should withdraw one of us from glorying in the cross of Christ. Salvation is a theme for which I would fain enlist every holy tongue. I am greedy after witnesses for the glorious gospel of the blessed God. O that Christ crucified were the universal burden of men of God . . .

Blessed is that ministry of which CHRIST IS ALL.

– Spurgeon, Lectures to My Students, 79-80.

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The Proper Study of a Christian

KnowingGodJI Packer’s Knowing God is deservedly called a classic. But you might be surprised to know that the words of a young twenty year old serve as Packer’s launching pad into doxological theology.

That young twenty year old is Charles Haddon Spurgeon. On January 7, 1855, the minister of New Park Street Chapel, Southwark, England, opened his morning sermon as follows:

It has been said by someone that “the proper study of mankind is man.” I will not oppose the idea, but I believe it is equally true that the proper study of God’s elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father.

There is something exceedingly improving to the mind in a contemplation of the Divinity. It is a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity. Other subjects we can compass and grapple with; in them we feel a kind of self-content, and go our way with the thought, “Behold I am wise.” But when we come to this master science, finding that our plumbline cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought that vain man would be wise, but he is like a wild ass’s colt; and with solemn exclamation, “I am but of yesterday, and know nothing.” No subject of contemplation will tend more to humble the mind, than thoughts of God….

But while the subject humbles the mind, it also expands it. He who often thinks of God, will have a larger mind than the man who simply plods around this narrow globe…. The most excellent study for expanding the soul, is the science of Christ, and Him crucified, and the knowledge of the Godhead in the glorious Trinity. Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity.

And, whilst humbling and expanding, this subject is eminently consolatory. Oh, there is, in contemplating Christ, a balm for every wound; in musing on the Father, there is a quietus for every grief; and in the influence of the Holy Ghost, there is a balsam for every sore. Would you lose your sorrow? Would you drown your cares? Then go, plunge yourself in the Godhead’s deepest sea; be lost in his immensity; and you shall come forth as from a couch of rest, refreshed and invigorated. I know nothing which can so comfort the soul; so calm the swelling billows of sorrow and grief; so speak peace to the winds of trial, as a devout musing upon the subject of the Godhead. It is to that subject that I invite you this morning.

I was reminded of these words earlier this week and was freshly humbled. How amazing and glorious our God is! To mature a man to a point where he can utter such profound wisdom at twenty can only come from God’s gracious work. May all His shepherds find their souls similarly enlarged through “devout, earnest, continued investigation of the great subject of the Deity.”

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Spurgeon’s 7 Canons of Public Prayer

Public Prayer

Some might be surprised to hear Spurgeon, the Prince of Preachers, say he would rather give up preaching the sermon than give up his role in another element of worship. What is that element? Public prayer.

In his lecture on public prayer Spurgeon said, “I am not able to see any reason for depriving me of the holiest, sweetest, and most profitable exercise which  my Lord has allotted me; if I have my choice, I will sooner yield up the sermon than the prayer.”

spurgeon_chair1Few documents in church history extol the house such remarkable affection for and counsel on public prayer as this lecture. I have said before that I find public prayer the most daunting, and glorious, privilege of pastoral ministry. To stand in the congregation’s stead and plead with the Lord Most High ought to cause a shiver go up many a pastor’s spine. It sure does for me. So it is no coincidence that I find myself almost monthly gravitating to Spurgeon’s thoughts on public prayer. With characteristic wit and conviction he humbles the heart of every man called to this ministry. But he also inspires the soul.

Let me whet your appetite for this fine feast of a lecture by giving you Spurgeon’s six canons, or rule, to “make our public prayer what it should be.”1

7 CANONS OF PUBLIC PRAYER

First, public prayer should be a matter of the heart. A man must be really earnest in prayer. You can pardon a man’s familiarities and vulgarities too, when you clearly see that his inmost heart is speaking to his Master, and that it is only the man’s defects of education or experience which create his faults, and not any moral or spiritual vices of his heart. Cast your whole soul into the exercise of public prayer. So pray, that by a divine attraction, you draw the whole congregation up with you to the throne of God. So pray, that by the power of the Spirit, you express the desires and thoughts of every one present, and stand as the one voice for hundreds of beating hearts which are glowing with fervor before God’s throne.

Second, public prayer should be appropriate. There is no need to make the public prayer a gazette of the week’s events, or a register of the births, deaths, and marriage of your people, but the general movements that have taken place in the congregation should be noted by the minister’s careful heart. He should bring the joys and sorrows alike before the throne of grace.

Third, public prayer should not be long. John Macdonald said, “If you are in the spirit of prayer, do not be long, because other people will not be able to keep pace with you in such unusual spirituality; and if you are not in the spirit of prayer, do not be long, because you will then be sure to weary the listeners.” Ten minutes is the limit to which our public prayer ought to be prolonged.

Fourth, do not use cant2 phrases. Be done with these vile things altogether. There should be no grotesque mingling of Scripture texts, alterations of Scripture texts, or abuses of Scriptural truth in prayer. It ought always to be a point of honor among ministers always to quote Scripture directly. Make us of an expression fresh from your own mind, and it will be quite as acceptable to God as a scriptural phrase defaced or clipped. Vehemently strive against garblings and perversions of Scripture, and renounce forever all cant phrases, for the are the disfigurement of free prayer.

Five, vary the order, length, and current of your public prayers. Vary the order of your prayers, then, for the sake of maintaining attention, and preventing people going through the whole thing as a clock runs on till the weights are down. Also vary the length of your prayers. Do you not think it would be much better if sometimes instead of giving three minutes to the first prayer and fifteen minutes to the second, you have nine minutes to each? Would it not be better sometimes to be longer in the first, and not so long in the second prayer? Finally, vary the current of your prayers. There are many topics which require your attention; the church in its weakness, its backslidings, its sorrows, and its comforts; the outside world, the neighborhood, unconverted hearers, the young people, the nation. Do not pray for all these every time, or otherwise your prayers will be long and probably uninteresting.

Six, keep from all attempts to work up spurious fervor in public devotion. Do not labor to seem earnest. Pray as your heart dictates, under the leading of the Spirit of God, and if you are dull and heavy tell the Lord so. It will be no ill thing to confess your deadness, and bewail it, and cry for quickening; it will be real and acceptable prayer; but simulated ardor is a shameful form of lying.

Seventh, prepare your prayer. Proper preparation means solemn consideration beforehand of the importance of prayer, meditation upon the needs of men’s souls, and a remembrance of the promises which we are to plead; and thus coming before the Lord with a petition written upon the fleshly tables of the heart. This is surely better than coming to God at random, rushing before the throne at haphazard, without a definite error or desire.

If we wanted to summarize the canons with adverbs we could say, “Spurgeon exhorts pastors to pray soulfully, appropriately, quickly, authentically, variously, and prepared-ly.”

Spugeon’s conclusion of the lecture is a most fitting place for this post to end:

Let your prayers be earnest, full of fire, vehemence, prevalence. I pray the Holy Ghost to instruct every student of this College so to offer public prayer, that God shall always be served of his best. Let your petitions be plain and heart-felt; and while your people may sometimes feel that the sermon was below the mark, may they also feel that the prayer compensated for all.

  1. The following canons and their respective elaborations are either direct or adapted quotations from Spurgeon’s lecture. ↩
  2. Meaning sanctimonious or hypocritical talk. ↩
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A Burning Light

In his incredible lecture on “The Preacher’s Private Prayer” Spurgeon remarked,

It is said of Alleine, ‘He poured out his very heart in prayer and preaching. His supplications and his exhortations were so affectionate, so full of holy zeal, life and vigour, that they quite overcame his hearers; he melted over them, so that he thawed and mollified, and sometimes dissolved the hardest hearts.’

– Spurgeon, Lectures to My Students, 45.

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You Need to Read

spurgeon_chair1“Paul had a few books, which were left perhaps wrapped up in the cloak, and Timothy was to be careful to bring them. Even an apostle must read.

“Some of our self-sufficient brethren have thought a minister who reads books and studies his sermon must be a very deplorable specimen of a preacher. A man who goes up into the pulpit, professes to take his text on the spot and talks any quantity of nonsense is the idol of many. If he will speak without premeditation, or pretend to do so, and never produce what they call a dish of dead man’s brain – ah! that is the preacher. How rebuked they are by the apostle!

He is inspired, yet he wants books!

He has been preaching for thirty years, yet he wants books!

He has seen the Lord, yet he wants books!

He has a wider experience than most men, yet he wants books!

He had been caught up into the very heaven and had heard things which it was unlawful for a man to utter, yet he wants books!

He had written the major part of the New Testament, yet he wants books!

The apostle says to Timothy, and so he says to every preacher, “Give attendance to reading.” The one who never reads will never be read. He who never quotes will never be quoted. He who will not use the thoughts of other men’s brains proves that he has no brains of his own.

“Brethren, what is true of pastors is true of all our people – you need to read!”

– Charles Haddon Spurgeon

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The “I Wills” of Scripture

From the Prince of Preachers:

How greatly I prize a portion of Scripture which is filled with God’s shalls and wills! Everything He says is precious, but His, “I wills,” are peculiarly precious . . . When we come to the, “I wills,” of God, then we get among the precious things, the deep things, the things which minister comfort and strength to the people of God!

– C.H. Spurgeon, “Two ‘I Wills’ in Isaiah 41“
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The Thermopylae of Christendom

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.

We shall be forgiven a great many sins in the matter of pastoral visitation if the people’s souls are really fed on the Sabbath-day; but fed they must be, and nothing else will make up for it.

The failures of most ministers who drift down the stream may be traced to inefficiency in the pulpit. The chief business of a captain is to know how to handle his vessel, nothing can compensate for deficiency there, and so our pulpits must be our main care, or all will go awry. – Spurgeon

From Lectures to My Students, p. 305.