How much is joy a feature of your life as a Christian? While he recognizes that the fruit of the Spirit is one cluster, nevertheless Spurgeon wants us to focus in this sermon on joy as part of the believer’s spiritual experience. Some have a melancholy disposition which needs to be overcome; others seem to be committed to gloom as a religious essential. Spurgeon would have us understand that joy is a legitimate and inevitable element of the fruit of the Spirit (though varied in the experience of different believers), and also wants us to grasp the singular character of this joy as well as the various forms and circumstances in which a Christian may enjoy it. However, he also includes warnings about the way in which the growth of this spiritual fruit may be hindered, as well as encouraging us to cultivate what he considers to be the obligation of spiritual joy, giving us various reasons why joy is such a blessing which incite us to seek and keep this happy fruit. And there is a practical conclusion, as he calls his congregation to “rise as one man, and sing, ‘Then let our songs abound, / And every tear be dry: / We’re marching thro’ Immanuel’s ground / To fairer worlds on high.’”

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This is the last sermon in Volume 26 of the Metropolitan Tabernacle Pulpit. After a fairly extended introduction in which the preacher sets out to demonstrate that “true penitents do not seek to extenuate or diminish the sin which has been forgiven them, but they own how great it is, and set it forth in all its enormity as it appears before their enlightened eyes,” Spurgeon launches into his main substance. Although it has no publication date, it may be selected for the last sermon of the year because of its retrospective emphasis. Look back, says Spurgeon, to excite adoring gratitude; look back to sustain deep humility; look back to renew genuine repentance; look back to kindle fervent love; look back to arouse ardent zeal; look back to make you hopeful for the salvation of others; look back to confirm your confidence for yourselves. Of course, you need not wait until year’s end for such a retrospective. Every child of God can consider what they were before, and be stirred up to such deep affections.

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In this sermon Spurgeon seeks to plumb something of the depths of Christ’s grief over sin. (Interestingly, the following week, and the following printed sermon, is an effort properly to record the joy of our Lord.) The preacher begins with a brief survey of the three occasions on which our Lord wept, revealing his grief over domestic sorrow, national troubles, and human guilt. It is the second of these to which he turns his attention. Spurgeon first of all assesses the Lord’s inward grief, looking at the heart from which poured forth such tears. While this might horrify some (and please others), Spurgeon also offers a fairly bold rejection of divine impassibility (which he does a few times over the course of the next few sermons, so it is no passing thought). He is not at his clearest at this point in the sermon, both with regard to Christ’s two natures and the nature of God himself, perhaps seeking to communicate something of the depths of the Mediator’s sorrow. But the heart which produced these tears of distress also produced words of sorrow, and these allow the preacher to trace something more of the cause of our Saviour’s anguish of heart. All this leads to a pointed conclusion, in which the Spurgeon holds out not only the horror of condemnation, but also the opportunity to enter into the new Jerusalem through faith in this same Jesus who wept over the earthly city.

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This is one of those sermons which seems to bubble over in a torrent from the preacher’s soul. Rather than broadening out, it narrows down, perhaps a reflection of pressure of time in the preaching, coming to an ever more narrow focus. The sermon begins with the excellence of a humble walk, considering what that means. It moves on to the humble walk as an evidence of salvation, with Christ in his proper place in your heart. This humble walk is also a symptom of spiritual health, calling us to self-examination, including in our response to providences which we may not appreciate. It is also a cause for very great anxiety, by which Spurgeon means that we must take it seriously, because it is too easy to presume upon. Finally, a humble walk is the source of the deepest conceivable pleasure, for “the man that leaves everything to God finds joy in everything.” The sermon is a great example of unpacking a very brief phrase in a thoroughly Christian fashion, pressing it into the conscience in a way that both brings us low and lifts us up.

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This very sweet sermon takes a seminal declaration of gracious forgiveness as the starting point of a very simple treatment of this central theme. After an introduction in which he presses home the need to believe what God says concerning forgiveness, Spurgeon launches into a warm treatment of the measure, manner, and manifestations of forgiving grace. In the first he emphasises the divine largesse, the greatness of God’s heart in putting away sin, the riches of divine grace. In the second, which is much like the first in tone, he calls us to reckon with God acting in accordance with those divine riches. In the third, his emphasis turns to the fact that it is through the redemption in Christ’s blood that these riches of grace are revealed and bestowed. As he concludes, he returns to the thrust of his introduction, asking us whether or not it is right for believers to speak of themselves using the same language as unbelievers, to pray or praise as if we had not received the forgiveness of sins. The preacher calls us to feel the love that arises from forgiven sin, the only proper response to such wonders of grace.

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A typically probing sermon from Spurgeon, who is as tenacious in calling for self-examination as he is earnest in pleading the cause of Jesus Christ. Though he gives a little time to John, it is really only to set up the Baptist as the foil for Herod. At first, Spurgeon speaks charitably of all that Herod did which was “so far, so good.” Then, he speaks honestly of all that Herod lacked, and how—despite some fair appearances—he ultimately had no faith in or attachment to the Jesus whom John preached. Finally, he speaks sadly of Herod’s end, pleading with his hearers not to fall into Herod’s trap. With characteristic precision, Spurgeon probes our souls, forcing us to ask whether or not we are dallying with faithful preachers or truly embracing the Jesus whom they preach. We cannot afford to be merely impressed; we must be converted indeed.

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Here Spurgeon considers two offices of Christ, those of Judge and Saviour, as they are found in him as Mediator. Both, he suggests, have reference to mankind as sinners, and then he unpacks what that means, and the relationship which they have to each other, and how the one leads us to the other. It is, on some levels, a very simple sermon, and yet the tracing out of the two offices—without being overly clever and showy—enables the preacher to press home the realities of both sin and grace, concluding with an earnest plea to come to the Saviour who forgives in order that you might not be judged as you deserve. It is a good example of a sermon which seems quite straightforward on the surface (albeit Spurgeon’s headings require a little more careful thought than is sometimes the case) while having and drawing out depths of understanding beneath it and behind it.

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This rallying-cry is drawn from Moses’ question to Israel when sin was rampant among the people, and the sermon is preached shortly after a general election when men had been choosing a side. Spurgeon uses the political and social climate to impress upon our souls spiritual truth. After drawing attention to the character of Moses, Spurgeon looks at the question and command which issues from him, in terms of decision, avowal, and consecration. He elevates it to the very question of salvation and extends it to every consequent decision which a believer makes in the service of Christ. With characteristic intensity, the preacher calls for an entire commitment to the Lord based on our relationship to him as our Creator, Redeemer, and Preserver, and applies it closely to his own society, and—by extension—to ours, asking about our modes of worship, our casual superstitions, our sinful amusements, and our general tampering with principle. As so often, we are called to repentance and to correction, stirred and drawn by the King whom we serve and the matters which are at stake.

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