Spurgeon's first preaching "assignment"

I just saw, and loved, Through The Eyes of Spurgeon. Great film, joy to watch. I recommend it heartily. I would pick a nit, here. The film suggests that "Bishop Vinter" lied to Spurgeon and his companion, telling each that the other would preach. The real story is much more charming. In Spurgeon's own words, relating the incident not long after his sixteenth birthday:

There is a Preachers’ Association in Cambridge, connected with St. Andrew’s Street Chapel, once the scene of the ministry of Robert Robinson and Robert Hall. A number of worthy brethren preach the gospel in the various villages surrounding Cambridge, taking each one his turn according to plan. In my day, the presiding genius was the venerable Mr. James Vinter, whom we were wont to address as Bishop Vinter. His genial soul, warm heart, and kindly manner were enough to keep a whole fraternity stocked with love; and, accordingly, a goodly company of zealous workers belonged to the Association, and laboured as true yoke-fellows. My suspicion is, that he not only preached himself, and helped his brethren, but that he was a sort of recruiting sergeant, and drew in young men to keep up the number of the host; at least, I can speak from personal experience as to one case 

I had, one Saturday, finished morning school, and the boys were all going home for the half-holiday, when in came the aforesaid “Bishop” to ask me to go over to Teversham, the next evening, for a young man was to preach there who was not much used to services, and very likely would be glad of company. That was a cunningly-devised sentence, if I remember it rightly, and I think I do; for, at the time, in the light of that Sunday evening’s revelation, I turned it over, and vastly admired its ingenuity. A request to go and preach, would have met with a decided negative; but merely to act as company to a good brother who did not like to be lonely, and perhaps might ask me to give out a hymn or to pray, was not at all a difficult matter, and the request, understood in that fashion, was cheerfully complied with. Little did the lad know what Jonathan and David were doing when he was made to run for the arrow, and as little did I know when I was cajoled into accompanying a young man to Teversham. 

My Sunday-school work was over, tea had been taken, and I set off through Barnwell, and away along the Newmarket Road, with a gentleman some few years my senior. We talked of good things, and at last I expressed my hope that he would feel the presence of God while preaching. He seemed to start, and assured me that he had never preached in his life, and could not attempt such a thing; he was looking to his young friend, Mr. Spurgeon, for that. This was a new view of the situation, and I could only reply that I was no minister; and that, even if I had been, I was quite unprepared. My companion only repeated that he, in a still more emphatic sense, was not a preacher, that he would help me in any other part of the service, but that there would be no sermon unless I delivered one. He told me that, if I repeated one of my Sunday-school addresses, it would just suit the poor people, and would probably give them more satisfaction than the studied sermon of a learned divine. I felt that I was fairly committed to do my best. I walked along quietly, lifting up my soul to God, and it seemed to me that I could surely tell a few poor cottagers of the sweetness and love of Jesus, for I felt them in my own soul. Praying for Divine help, I resolved to make the attempt. My text should be, “Unto you therefore which believe He is precious,” and I would trust the Lord to open my mouth in honour of His dear Son. It seemed a great risk and a serious trial; but depending upon the power of the Holy Ghost, I would at least tell out the story of the cross, and not allow the people to go home without a word.

[C. H. Spurgeon, C. H. Spurgeon’s Autobiography, Compiled from His Diary, Letters, and Records, by His Wife and His Private Secretary, 1834–1854, vol. 1 (Cincinatti; Chicago; St. Louis: Curts & Jennings, 1898), 200–201.]

The godly sorrow of repentance: Spurgeon's notes on 2 Corinthians 7:10

As we near Reformation Day (and as I prepare to preach on the same theme as Luther's first Thesis), it seemeth unto me that we all could profit from Spurgeon's sermon notes on 2 Cor. 7:10. To wit:

2 Cor. 7:10—“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.”

     Time was when inner experience was considered to be everything, and experimental preaching was the order of the day.
     Now it is apt to be too much slighted.
     Introspection was formerly pushed to the extreme of morbid self-searching; yet it ought not now to be utterly abandoned.
     A correct diagnosis of disease is not everything, but yet it is valuable.
     A sense of poverty cannot by itself enrich, but it may stimulate.
     Sinners were unwisely influenced by certain ministries to look to their own feelings, many began to seek comfort from their own misery.
     Now it is “only believe.” And rightly so: but we must discriminate.
     There must be sorrow for sin working repentance.
     Upon this point we must—

         I.      REMOVE CERTAIN ERRONEOUS IDEAS WITH REGARD TO REPENTANCE AND SORROW FOR SIN.
Among popular delusions we must mention the suppositions—
            1.      That mere sorrow of mind in reference to sin is repentance.
            2.      That there can be repentance without sorrow for sin.
            3.      That we must reach a certain point of wretchedness and horror, of else we are not truly penitent.
            4.      That repentance happens to us once, and is then over.
            5.      That repentance is a most unhappy feeling.
            6.      That repentance must be mixed with unbelief, and embittered by the fear that mercy will be unable to meet our wretched case.

         II.      DISTINGUISH BETWEEN THE TWO SORROWS MENTIONED IN THE TEXT.
            1.      The godly sorrow which worketh repentance to salvation is—
         Sorrow for sin as committed against God.
         Sorrow for sin arising out of an entire change of mind.
         Sorrow for sin which joyfully accepts salvation by grace.
         Sorrow for sin leading to future obedience.
         Sorrow for sin which leads to perpetual perseverance in the ways of God. The ways of sin are forsaken because abhorred.
This kind of repentance is never repented of.
            2.      The sorrow of the world is
         Caused by shame at being found out;
         Is attended by hard thoughts of God;
         Leads to vexation and sullenness;
         Incites to hardening of heart;
         Lands the soul in despair.
         Works death of the worst kind.
This needs to be repented of, for it is in itself sinful and terribly prolific of more sin.

  III.      INDULGE OURSELVES IN GODLY SORROW FOR SIN.
Come, let us be filled with a wholesome grief that we
            1.      Have broken a law, pure and perfect.
            2.      Have disobeyed a gospel, divine and gracious.
            3.      Have grieved a God, good and glorious.
            4.      Have slighted Jesus, whose love is tender and boundless.
            5.      Have been ungrateful, though loved, elected, redeemed, forgiven, justified, and soon to be glorified.
            6.      Have been so foolish as to lose the joyous fellowship of the Spirit the raptures of communion with Jesus.
Let us confess all this, lie low at Jesus’ feet, wash his feet with tears, and love, yea, love ourselves away.


[Spurgeon, C. H. (2009). My Sermon Notes, Volumes 3 & 4: Matthew to Revelation (pp. 245–246). Bellingham, WA: Logos Bible Software.]

The literally indispensable ministry of the Holy Spirit in Gospel preaching

One of the realities that weighs more heavily on me in pastoral ministry now, more than ever in the past, is the need of the Holy Spirit's lifegiving ministry in, through, and beyond the act of preaching the Gospel.

As usual, Spurgeon says it with evocative power and excellence:

Oh, brothers and sisters, if anybody in this place knows the power which is in Christ to make his ministry of any use, I am sure that I do! I scarcely ever come into this pulpit without bemoaning myself that ever I should be called to a task for which I seem more unfit than any other man that ever was born. Woe is me that I should have to preach a gospel which so overmasters me, and which I feel that I am so unfit to preach! Yet I could not give it up, for it were a far greater woe to me not to preach the gospel of Jesus Christ. 

Unless the Holy Ghost blesses the Word, we who preach the gospel are of all men most miserable, for we have attempted a task that is impossible, we have entered upon a sphere where nothing but the supernatural will ever avail. If the Holy Spirit does not renew the hearts of our hearers, we cannot do it. If the Holy Ghost does not regenerate them, we cannot. If he does not send the truth home into their souls, we might as well speak into the ear of a corpse. All that we have to do is quite beyond our unaided power; we must have our Master with us, or we can do nothing. 

We deeply feel our need of this great truth; we not merely say it, but we are driven every day, by our own deep sense of need, to rejoice that our Lord has declared, “All power is given unto me in heaven and in earth,” for we need all power. Every kind of power that there is in heaven and in earth we shall need before we can fully discharge this ministry. Before the nations shall all be brought to hear the gospel of Christ, before testimony to him shall be borne in every land, we shall need the whole omnipotence of God; we shall want every force in heaven and earth ere this is done. Thank God that this power is all laid by ready for our use, the strength that is equal to such a stupendous task as this is already provided. 

[Spurgeon, C. H. (1896). The Metropolitan Tabernacle Pulpit Sermons, Vol. XLII (pp. 235–236), "Our Omnipotent Leader." London: Passmore & Alabaster. Paragraphs added to enhance readability]

Even so, come, Holy Spirit, to bring the word of the Gospel home with power and conviction (1 Thess. 1:5-6).

"Yeah, but dude, you're no Spurgeon"

[This is a companion-piece to the post today at Pyro, and to this sermon.]

The best three-word non-explanation explanation I've ever heard, for the phenomenon that was Charles Haddon Spurgeon, is this: freak of grace.

God worked in Spurgeon in a very unique way and, while his faith and core convictions are such as should be embraced and emulated, many of his personal idiosyncrasies should not be. It isn't that they were necessarily  wrong; it is simply that... well, they worked for him. And you and I are not him. Dude, friend, my brother — we are so not him!

So there are a great many things to which, if any mere mortal today were to try them in Spurgeon's name, the title of this post would make a sufficient response. Here are a few examples:

• "I know I'm only 16 and I've only been saved for one year, but I want to get up and preach a sermon. After all, that's what Spurgeon did."
• "I know I'm only 17 and unmarried, and I've only been saved for two years, but I want to pastor a church. After all, that's what Spurgeon did."
• "I know I'm only 20 and unmarried, and I've only been saved for a few years, but I want to be the sole pastor of a major church in a major city. After all, that's what Spurgeon did."
• "I think I'll enter the solo pastorate of a large and growing church without the benefit of the least bit of formal education or apprenticeship. After all, that's what Spurgeon did."
• "I think I'll preach for decades without really becoming adept in Biblical Hebrew or Greek. After all, that's what Spurgeon did."
• "I think I'll focus on preaching isolated texts with no particular progresseion either of a theme or through a book of Scripture. After all, that's what Spurgeon did."
• "I think I'll wait until Saturday to pick my sermon text for the next day. Then I'll enter the pulpit with a sketchy outline that would fit on an index card with room to spare. After all, that's what Spurgeon did."
• "I think I'll wait until Sunday afternoon to pick my text. Then I'll enter the pulpit with a sketchy outline that would fit on an index card with room to spare. After all, that's what Spurgeon did."

See how it works? This, you can try at home.

But doing what Spurgeon did and expecting good to come of it? Nah. Better not.

After all, dude, seriously:...

Eerily prescient word from Spurgeon on the effects of false doctrine on its crafters

I am preparing to open Psalm 115 tonight at CBC and, in reading on verse 8, found a wonderful word from Spurgeon.

The psalmist is writing about those who make and worship idols. My literal translation:

Like them shall their makers become

— everyone who trusts in them!

Here's Spurgeon:

Those who make such things for worship are as stupid, senseless, and irrational as the figures they construct. So far as any spiritual life, thought, and judgment are concerned, they are rather the images of men than rational beings. The censure is by no means too severe. Who has not found the words leaping to his lips when he has seen the idols of the Romanists? “So is every one that trusteth in them.” Those who have sunk so low as to be capable of confiding in idols have reached the extreme of folly, and are worthy of as much contempt as their detestable deities. Luther’s hard speeches were well deserved by the Papists; they must be mere dolts to worship the rotten relics which are the objects of their veneration.

The god of modern thought exceedingly resembles the deities described in this Psalm. Pantheism is wondrously akin to Polytheism, and yet differs very little from Atheism. The god manufactured by our great thinkers is a mere abstraction: he has no eternal purposes, he does not interpose on the behalf of his people, he cares but very little as to how much man sins, for he has given to the initiated “a larger hope” by which the most incorrigible are to be restored. He is what the last set of critics chooses to make him, he has said what they choose to say, and he will do what they please to prescribe. Let this creed and its devotees alone, and they will work out their own refutation, for as now their god is fashioned like themselves, they will by degrees fashion themselves like their god; and when the principles of justice, law, and order shall have all been effectually sapped we may possibly witness in some form of socialism, similar to that which is so sadly spreading in Germany, a repetition of the evils which have in former ages befallen nations which have refused the living God, and set up gods of their own.

[Spurgeon, C. H. (2009). The treasury of David, Volume 5: Psalms 111-119 (54–55). Bellingham, WA: Logos Bible Software.]

Was Spurgeon a closet "continuationist"?

It's popular to wrench out one or two passages from Spurgeon to try to prop up the disaster that is modern "contiunationism."

Nate Busenitz presents a very helpful study and contextualization of the great man's thoughts and remarks in Spurgeon, Impressions, and Prophecy.

A whole drum solo on a snare drum: bo-ring?

Not if you're Carl Palmer, it isn't.

Thanks to reader Philip Priddy for the suggestion.

Now, for bonus points: why does this have me thinking, of all people, of Charles Spurgeon?

Best teacher, textbook, subject

On Luke 24:27, CHS has great thoughts,:

"The two disciples on the road to Emmaus had a most profitable journey. Their companion and teacher was the best of tutors; the interpreter one of a thousand, in whom are hid all the treasures of wisdom and knowledge. The Lord Jesus condescended to become a preacher of the gospel, and he was not ashamed to exercise his calling before an audience of two persons, neither does he now refuse to become the teacher of even one. Let us court the company of so excellent an Instructor, for till he is made unto us wisdom we shall never be wise unto salvation.

"This unrivalled tutor used as his class-book the best of books. Although able to reveal fresh truth, he preferred to expound the old. He knew by his omniscience what was the most instructive way of teaching, and by turning at once to Moses and the prophets, he showed us that the surest road to wisdom is not speculation, reasoning, or reading human books, but meditation upon the Word of God. The readiest way to be spiritually rich in heavenly knowledge is to dig in this mine of diamonds, to gather pearls from this heavenly sea. When Jesus himself sought to enrich others, he wrought in the quarry of Holy Scripture.

"The favoured pair were led to consider the best of subjects, for Jesus spake of Jesus, and expounded the things concerning himself. Here the diamond cut the diamond, and what could be more admirable? The Master of the House unlocked his own doors, conducted the guests to his table, and placed his own dainties upon it. He who hid the treasure in the field himself guided the searchers to it. Our Lord would naturally discourse upon the sweetest of topics, and he could find none sweeter than his own person and work: with an eye to these we should always search the Word. O for grace to study the Bible with Jesus as both our teacher and our lesson!" (Charles H. Spurgeon, Morning/Evening for January 18 pm)

Best teacher, best textbook, best subject. Jesus didn't bring forth new revelation, but opened up the old.

Perfect example: Spurgeon, enabled to speak to the lowly

I have often said on both blogs that among the reasons I love Spurgeon so is that he is able to speak right to me, where I am. Other pastors, who can't imagine being seriously and well-nigh intractably low or despondent, can make very fine theoreticians, but they aren't so good at applying the balm.

Read Spurgeon's autobiography (or any good biography) and you'll see that a difficult course of conviction led to his conversion, and that his adult years were marked by frightful bouts of depression and despair. It hurt him but, I am convinced, it deepened and broadened his ministry.

It is the principle of 2 Corinthians 1:3-4 —

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

HSAT, today's devotion from Spurgeon is a perfect example of what I'm talking about. Another pastor might not have had the personal drive to find such comfort in the text as Spurgeon did. You don't need to be in the grips of depression (as, thank God, I'm not) to appreciate the bracing, heartening comfort in this meditation.

---

"Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not. Beloved, now are we the sons of God."—1 John 3:1,2.

EHOLD, what manner of love the Father hath bestowed upon us. Consider who we were, and what we feel ourselves to be even now when corruption is powerful in us, and you will wonder at our adoption. Yet we are called "the sons of God." What a high relationship is that of a son, and what privileges it brings! What care and tenderness the son expects from his father, and what love the father feels towards the son! But all that, and more than that, we now have through Christ. As for the temporary drawback of suffering with the elder brother, this we accept as an honour: "Therefore the world knoweth us not, because it knew Him not." We are content to be unknown with Him in His humiliation, for we are to be exalted with Him. "Beloved, now are we the sons of God." That is easy to read, but it is not so easy to feel. How is it with your heart this morning? Are you in the lowest depths of sorrow? Does corruption rise within your spirit, and grace seem like a poor spark trampled under foot? Does your faith almost fail you? Fear not, it is neither your graces nor feelings on which you are to live: you must live simply by faith on Christ. With all these things against us, now—in the very depths of our sorrow, wherever we may be—now, as much in the valley as on the mountain, "Beloved, now are we the sons of God." "Ah, but," you say, "see how I am arrayed! my graces are not bright; my righteousness does not shine with apparent glory." But read the next: "It doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him." The Holy Spirit shall purify our minds, and divine power shall refine our bodies, then shall we see Him as He is.

Spurgeon, doing that thing Spurgeon does

All of us who love Spurgeon — and (did you know?) I love Spurgeon — sometimes chuckle at how he handles texts. Which is to say, sometimes... he doesn't. That is, he quotes a text, then launches. Launches somewhere else.

I can't remember the specific, but I'm sure I've read a sermon where he says basically, "OK, this isn't what this text says, but here's what I'm thinking:...."

He gets away with it for two reasons:

1. He's Spurgeon, for pity's sake. And...
2. He's Spurgeon.

Being Spurgeon, even what he says is likely to be soaked with Biblical truth, though not very expository.

Well, in the October 20 pm reading of Morning by Morning, we see a classic example (emphases added):

“Keep not back.”
— Isaiah 43:6

Although this message was sent to the south, and referred to the seed of Israel, it may profitably be a summons to ourselves. Backward we are naturally to all good things, and it is a lesson of grace to learn to go forward in the ways of God. Reader, are you unconverted, but do you desire to trust in the Lord Jesus? Then keep not back. Love invites you, the promises secure you success, the precious blood prepares the way. Let not sins or fears hinder you, but come to Jesus just as you are. Do you long to pray? Would you pour out your heart before the Lord? Keep not back. The mercy-seat is prepared for such as need mercy; a sinner’s cries will prevail with God. You are invited, nay, you are commanded to pray, come therefore with boldness to the throne of grace.

Dear friend, are you already saved? Then keep not back from union with the Lord’s people. Neglect not the ordinances of baptism and the Lord’s Supper. You may be of a timid disposition, but you must strive against it, lest it lead you into disobedience. There is a sweet promise made to those who confess Christ—by no means miss it, lest you come under the condemnation of those who deny him. If you have talents keep not back from using them. Hoard not your wealth, waste not your time; let not your abilities rust or your influence be unused. Jesus kept not back, imitate him by being foremost in self-denials and self-sacrifices. Keep not back from close communion with God, from boldly appropriating covenant blessings, from advancing in the divine life, from prying into the precious mysteries of the love of Christ. Neither, beloved friend, be guilty of keeping others back by your coldness, harshness, or suspicions. For Jesus’ sake go forward yourself, and encourage others to do the like. Hell and the leaguered bands of superstition and infidelity are forward to the fight. O soldiers of the cross, keep not back.

There y'go. Fine, challenging, Bibley thoughts, all with one common denominator: they have nothing to do with the text.

Pastors, remember: DO NOT try this unless you are Charles H. Spurgeon!

On Peter Masters' rant: in which I add only one small thought to Messrs. Turk and Wilson

I was very disappointed to read this rant by Pastor Peter Masters, who I think is a good brother, and who I know is successor to the great Charles H. Spurgeon at the Metropolitan Tabernacle. I had some thoughts I wanted to share. But for a couple of reasons, I held back temporarily.

Then I saw that Frank Turk said just about everything I wanted to say, only better. So I decided that, when I had the chance, I'd add the one little thing I wanted to add.

But then I saw that Doug Wilson pretty much covered that, as well, except for one specific. However, in his covering, Wilson did bring one little nag at the back of my mind to the forefront.

So, first, the specific:

As disappointing and largely wrongheaded as Masters' rant is (basically he dismisses "new Calvinists" because he doesn't like their music style and their worship style), I am afraid he is at least somewhat in Spurgeon's tradition.


Just, unfortunately, not in Spurgeon's best tradition.

It was an odd thing. Spurgeon enjoyed cigars, even though his practice scandalized orthodox brothers on (what they imagined were) grounds of morality and worldliness. He was bold and unapologetic. I think Spurgeon was right.

At the same time, Spurgeon was death on theater-going. The Bible says precisely as much about theater-going as it does about cigar-smoking: zero. Yet he was thunderously condemnatory. Perhaps his most memorable statement was this:

The evangelical faith in which you and Mr. Beecher agree is not the faith which I hold; and the view of religion which takes you to the theater is so far off from mine that I cannot commune with you therein.

Unless I badly misunderstand him (and have for years on this), Spurgeon is saying that Beecher cannot be a Christian. Is not saved. Why? Because of immorality (Biblically-defined), or defective views on the Bible or the person and work of Christ?

No. Because he feels free to go to the theater.

As I say, Masters is in that tradition. It just isn't a good tradition.

Now, here's the little thought Wilson brought to the forefront of my mind. Masters complains, of modern would-be Calvinist preachers:

They reject the concern for the personal guidance of God in the major decisions of Christians (true sovereignty), thereby striking a death-blow to wholehearted consecration.

To that, Wilson offers this tart and dead-on retort:

And this from a man who a moment before was chastizing the charismatic element in the behavior of the new Reformed! It is bad to lift hands to the Lord like the charismatics (and like John Calvin, but let that pass), but it is not bad to make personal life-decisions as though the gift of prophecy were still operative today? A personal word from God, your name on the envelope and all, is necessary to true consecration? Why can't you just do what the Bible tells you to do?

I wondered who Masters was thinking of when I read this. I know he knows Phil; I guess he might occasionally visit Pyromaniacs. The person in that neighborhood who has pounded this particular bongo-drum the most furiously lately would be the Calvinist Spurgeon-loving guy who wrote this and this and this and this.

But honestly, that guy is such a small fish (as commenter #11 on this meta quite correctly observes), that I realized it probably would be Kevin DeYoung, whose book (you may recall) I loved.

Making Kevin DeYoung another bad Calvinist.

In which case I say, "Please, God, more bad Calvinists!"

Sin and repentance: equally notorious

Charles Spurgeon, from pages 13-14 of his Lectures to My Students:

As John Angell James remarks, "When a preacher of righteousness has stood in the way of sinners, he should never again open his lips in the great congregation until his repentance is as notorious as his sin."

This is spoken of pastors, but shouldn't it apply all around? Shouldn't the sphere of confession and restitution at least equal breadth and depth of the sphere of infamy and scandal?

Faithful pastor: ever a waiter, never a guest?

A striking statement from Spurgeon's autobiography:

'I once learnt something in a way one does not often get a lesson. I felt at that time very weary, and very sad, and very heavy at heart; and I began to doubt in my own mind whether I really enjoyed the things which I preached to others. It seemed to be a dreadful thing for me to be only a waiter, and not a guest, at the gospel feast. I went to a certain country town, and on the Sabbath day entered a Methodist Chapel. The man who conducted the service was an engineer; he read the Scriptures, and prayed, and preached. The tears flowed freely from my eyes; I was moved to the deepest emotion by every sentence of the sermon, and I felt all my difficulty removed, for the gospel, I saw, was very dear to me, and had wonderful effect upon my own heart. I went to the preacher, and said, "I thank you very much for that sermon." He asked me who I was, and when I told him, he looked as red as possible, and he said, "Why, it was one of your sermons that I preached this morning!" "Yes," I said, "I know it was; but that was the very message that I wanted to hear, because I then saw that I did enjoy the very Word I myself preached." It was happily so arranged in the good providence of God. Had it been his own sermon, it would not have answered the purpose nearly so well as when it turned out to be one of mine.'

There's a lot to think about in this, but I just focus on one facet: Spurgeon admitting his own falling-short, sometimes, of the joy he should have in Christ.

I very much empathize with his statement, and have often felt exactly the same — though I've not put it as well. I've preached Christ's riches to the elect often and with absolute conviction... for my hearers. But my own feeling of those truths, for myself, hasn't been nearly as exultant as it should be.

This is one of the reason, or really two of the reasons, why Spurgeon remains so broadly useful. Luther said that a good theologian is made by oratio, meditatio, and tentatio — prayer, meditation, and temptation. Spurgeon knew all three. He hadn't the leisure of laboratory Christianity. He actually had to live it out. He knew deep, dark depression, and had to battle his way out by God's promises. He never sold a pistol he hadn't fired first.

And, secondly, he admitted it. I think of one preacher, and I simply imagine him doing such. When this worthy brother gives illustrations at all, they're always about others' follies and failures and sins. He evidently has none... or none that he cares to mention.

His preaching doesn't connect with me. Informs, yes; encourages, moves, blesses, no. When I get all perfect and everything, I'll give it another go.

Until then?

Spurgeon.

Criticism of pastors in the light of eternity

Pathetic title, I know, as it could stand over a hundred totally different essays. But such it is, and here we go:

Listening through Charles H. Spurgeon's autobiography, I've been amazed at the utter, unsparing, out-for-blood, bare-knuckled brutality of the criticism that CHS received, from the very start. Quoting it all would make for a massive post — a series of massive posts — but let's have a taste of one very early critic.

The critic wrote letters to the editor of a magazine called The Earthen Vessel under the pseudonym "Job," though he was likely one James Wells.

"Who?" you ask.

"Exactly," I reply.

Job/Wells writes in a very lofty, condescending, elitist tone. He sniffs that Spurgeon is pedestrian and derivative, damns him by some faint and sneering praise, then says this (emphases added):

And yet further than all this, Mr. Spurgeon was, so says the Vessel, brought to know the Lord when he was only fifteen years old. Heaven grant it may prove to be so, — for the young man’s sake, and for that of others also! But I have — most solemnly have — my doubts as to the Divine reality of his conversion. I do not say — it is not for me to say — that he is not a regenerated man; but this I do know, that there are conversions which are not of God; and whatever convictions a man may have, whatever may be the agonies of his mind as to the possibility of his salvation, whatever terror anyone may experience, and however sincere they may be, and whatever deliverance they may have by dreams or visions, or by natural conscience, or the letter or even apparent power of the Word, yet, if they cannot stand, in their spirit and ministry, the test of the law of truth, and the testimony of God, there is no true light in them; for a person may be intellectually enlightened, he may taste of the Heavenly gift, and be made partaker of the Holy Ghost, professionally, and taste of the good Word of God (Hebrews vi.), and yet not be regenerated, and therefore not beyond the danger of falling away, even from that portion of truth which such do hold (Spurgeon's Autobiography)

In other words? He doubts Spurgeon was really converted.

But he's far from done.

...that no man who knows his own heart, who knows what the daily cross means, and who knows the difference between the form and the power, the name and the life itself, the semblance and the substance, the difference between the sounding brass or the tinkling cymbal and the voice of the turtle, pouring the plaintive, but healing notes of Calvary into the solitary and weary soul; — he who walks in this path, could not hear with profit the ministry of Mr. Spurgeon.

...[Following a series of gravely-delivered broadsides] I would make every allowance for his youth; but while I make this allowance, I am, nevertheless, thoroughly disposed to believe that we have a fair sample of what he will be even unto the end [IOW Spurgeon will never amount to much]

Now, this was written at the very start of Spurgeon's ministry (1855). But crushing, thundering, unsparing, merciless pummellings and vicious attacks attended him all the way. If you ever think anything Phil or Frank or I have said about anyone is harsh, you'd read these and gasp. I do!

Now, step back. It's 150 years later, more or less. Spurgeon's personal ministry on earth is done. But is his ministry done? Hardly. Spurgeon is still read from pole to pole. People find Christ and love Him better for Spurgeon's sermons. His preaching reproduces itself in countless ministries, spoken and written. Phil quotes him every week at Pyro, and every week he sounds as if he were writing today, with allowances for style.

Did he know he'd have such a lasting impact? No. He couldn't have.

But what I'm focusing on at the moment is that his critics were absolutely certain they were right. His contemporary critics damned Spurgeon for being — you won't believe me, but I'm just reporting what I've heard and read — shallow, stupid, unreflecting, derivative, ham-fisted, theatrical, corny, egocentric, arrogant, impudent, coarse, and inarticulate.

That's right. Spurgeon.

And where are most of these critics? Forgotten, and deservedly so.

But this is a common theme in biographies of great men. Their contemporaries largely didn't think much of them. Many of them died sad, sometimes impoverished, probably seeing themselves as failures. Yet history judges differently.

This simply adds more fodder to what I considered at length over at Pyro: what makes pastoring perhaps the hardest, most trying employment there is.

Spurgeon's pithy pastoral pounding

Sadly I know that, were my beloved Spurgeon alive today and unchanged, the affection and admiration I feel for him would flow in one direction only. He'd disown me for attending movies, and a half-dozen other (sometimes-puzzling-to-me) reasons.

But he might have sympathized privately with some of my pointers, judging by this:

In another part of the country, I was preaching once to people who kept continually looking round, and I adopted the expedient of saying, “Now, friends, as it is so very interesting to you to know who comes in, and it disturbs me so very much for you to look round, I will, if you like, describe each one as he comes in, so that you may sit and look at me, and keep up at least a show of decency.” I described one gentleman who came in, who happened to be a friend whom I could depict without offence, as “a very respectable gentleman who had just taken his hat off,” and so on; and after that one attempt I found it was not necessary to describe any more, because they felt shocked at what I was doing, and I assured them that I was much more shocked that they should render it necessary for me to reduce their conduct to such an absurdity. It cured them for the time being, and I hope for ever, much to their Pastor’s joy.

(From his autobiography)

Free book download for December: part of Morning & Evening, by Charles Spurgeon

I have used this devotional from Spurgeon several years, with great profit. As you know, CHS is no model exegete; yet time and again, I've found his way of presenting Gospel truth to be a real balm and encouragement to my soul.

I'm listening through Spurgeon's autobiography, which I got during ChristianAudio's recent sale. It's being absolutely delightful. I had avoided it, since period biographies tend to dwell forever on generation after generation of unremarkable dead ancestors, and every board and nail in long-vanished buildings. Not so with Spurgeon. It is as if he is preaching Christ, with his life as the backdrop. His marvelous sense of humor sparkles continuously, and the whole is an ongoing testimony to Christ.

I understand now better why Spurgeon ministers to me where other famous men don't. He went through miserable struggles on his way to Christ, had a bone-deep conviction of sin, scarcely was able to believe that God could forgive him. Whereas other famous Bible-talkers I could (but won't) name speak as those who have never personally struggled with sin nor assurance nor depression nor personal failure in any significant way, Spurgeon's preaching of Christ is real and full-blooded and robust.

This download includes only January through March.

Spurgeon has a way of drawing every last drop of sweet honey from a text. Here's an example: Spurgeon's January 9 AM reflection:

“I will be their God.”

— Jeremiah 31:33

Christian! here is all thou canst require. To make thee happy thou wantest something that shall satisfy thee; and is not this enough? If thou canst pour this promise into thy cup, wilt thou not say, with David, “My cup runneth over; I have more than heart can wish”? When this is fulfilled, “I am thy God”, art thou not possessor of all things? Desire is insatiable as death, but he who filleth all in all can fill it. The capacity of our wishes who can measure? but the immeasurable wealth of God can more than overflow it. I ask thee if thou art not complete when God is thine? Dost thou want anything but God? Is not his all-sufficiency enough to satisfy thee if all else should fail? But thou wantest more than quiet satisfaction; thou desirest rapturous delight. Come, soul, here is music fit for heaven in this thy portion, for God is the Maker of Heaven. Not all the music blown from sweet instruments, or drawn from living strings, can yield such melody as this sweet promise, “I will be their God.” Here is a deep sea of bliss, a shoreless ocean of delight; come, bathe thy spirit in it; swim an age, and thou shalt find no shore; dive throughout eternity, and thou shalt find no bottom. “I will be their God.” If this do not make thine eyes sparkle, and thy heart beat high with bliss, then assuredly thy soul is not in a healthy state. But thou wantest more than present delights—thou cravest something concerning which thou mayest exercise hope; and what more canst thou hope for than the fulfilment of this great promise, “I will be their God”? This is the masterpiece of all the promises; its enjoyment makes a heaven below, and will make a heaven above. Dwell in the light of thy Lord, and let thy soul be always ravished with his love. Get out the marrow and fatness which this portion yields thee. Live up to thy privileges, and rejoice with unspeakable joy.

My brainiac readers: can you source this Spurgeon quotation/story?

This is so great, and so (rightly) well-loved, that I dearly hope it isn't apocryphal.

You can find it all over the internet via Google — yet never sourced! I searched my massive Logos library, and Spurgeon.org, and a good bit of my electronic Spurgeon collection. Nothing.

It's Spurgeon's remark — sometimes presented as a statement, sometimes as a response to a question — about the relationship of election to preaching the Gospel. Spurgeon (is reported as having said) that if God had painted a yellow stripe up the backs of the elect, he'd go around London lifting up coats and preaching only to them. As He has not (Spurgeon reportedly went on), Spurgeon would simply preach the Gospel to all, and let God bring in His own.

Can anyone site the source in Spurgeon?

UPDATE: well, we not having come up with a definitive answer, I've cast the net a bit wider.

"The masterpiece of all the promises"

I have been daily reading Spurgeon's Morning and Evening for some time. It is often a great encouragement, a happy start to the day.

Maybe the best of all of them is his January 9 evening meditation. It runs about my mind through the year.

Spurgeon seizes on the simple phrase "I will be their God," from three words in the Hebrew text of Jeremiah 31:33. The prophet is describing the New Covenant, and says this in God's name:

But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.

Spurgeon displays his magnificent ability to plunge his hands deep into the rich stores of gold and rubies, and to scoop up and share what he finds, in his meditation on that phrase. Hear him, and be stirred and moved to rejoice in God's great goodness with him:

Christian! here is all thou canst require. To make thee happy thou wantest something that shall satisfy thee; and is not this enough? If thou canst pour this promise into thy cup, wilt thou not say, with David, “My cup runneth over; I have more than heart can wish”? When this is fulfilled, “I am thy God”, art thou not possessor of all things? Desire is insatiable as death, but he who filleth all in all can fill it. The capacity of our wishes who can measure? but the immeasurable wealth of God can more than overflow it. I ask thee if thou art not complete when God is thine? Dost thou want anything but God? Is not his all-sufficiency enough to satisfy thee if all else should fail? But thou wantest more than quiet satisfaction; thou desirest rapturous delight. Come, soul, here is music fit for heaven in this thy portion, for God is the Maker of Heaven. Not all the music blown from sweet instruments, or drawn from living strings, can yield such melody as this sweet promise, “I will be their God.” Here is a deep sea of bliss, a shoreless ocean of delight; come, bathe thy spirit in it; swim an age, and thou shalt find no shore; dive throughout eternity, and thou shalt find no bottom. “I will be their God.” If this do not make thine eyes sparkle, and thy heart beat high with bliss, then assuredly thy soul is not in a healthy state. But thou wantest more than present delights—thou cravest something concerning which thou mayest exercise hope; and what more canst thou hope for than the fulfilment of this great promise, “I will be their God”? This is the masterpiece of all the promises; its enjoyment makes a heaven below, and will make a heaven above. Dwell in the light of thy Lord, and let thy soul be always ravished with his love. Get out the marrow and fatness which this portion yields thee. Live up to thy privileges, and rejoice with unspeakable joy.

Brief Spurgeonic word on prayer

Every time Spurgeon says something about prayer — and he does it frequently — I wince. Usually from some sort of conviction, though I do think sometimes he's unwarrantedly expansive on the subject.

In the former category are his remarks in today's devotion on “The fire shall ever be burning upon the altar; it shall never go out” (Leviticus 6:13), which he in classic form applies to private devotion and prayer. And in the course, he says this:

Have you nothing to pray for? Let us suggest the Church, the ministry, your own soul, your children, your relations, your neighbours, your country, and the cause of God and truth throughout the world.

Yeah, ouch, okay, that should do for starters!

Spurgeon also says this:

Let us examine ourselves on this important matter. Do we engage with lukewarmness in private devotion? Is the fire of devotion burning dimly in our hearts? Do the chariot wheels drag heavily? If so, let us be alarmed at this sign of decay. Let us go with weeping, and ask for the Spirit of grace and of supplications. Let us set apart special seasons for extraordinary prayer. For if this fire should be smothered beneath the ashes of a worldly conformity, it will dim the fire on the family altar, and lessen our influence both in the Church and in the world.

Here I think he hits the right (and elusive) balance between inner and outer life. To the question, "What if my 'heart' isn't in it?", Spurgeon neither replies "Doesn't matter, just do it," nor "Then wait until it is." He says, "That's not good — but don't let that stop you. Start there in your prayers."

Which isn't a bad thought for us on a Lord's Day, to say nothing of all the rest.