Quotes by Topic

A

  • The refiner is never far from the mouth of the furnace when his gold is in the fire, and the Son of God is always walking in the midst of the flames when his holy children are cast into them.
    — C.H. Spurgeon, Exposition of the Psalms, Psalm X

    If you travel in the neighbourhood of Birmingham, or in other manufacturing districts, you will be interested at night by the glare of light which is cast by all those furnaces. It is labour’s own honourable illumination. This may be an idea apart from the subject; but I believe there is no place where we learn so much, and have so much light cast upon Scripture, as we do in the furnace. Read a truth in hope, read it in peace, read it in prosperity, and you will not make anything of it. Be put inside the furnace (and nobody knows what a bright blaze is there who has not been there) and you will be then able to spell all hard words, and understand more than you ever could without it.

    — C.H. Spurgeon, ‘God’s People in the Furnace’, Sermon No. 35

  • The next enemy to peace is ambition. “Diotrephes loveth to have the pre-eminence,” and that fellow has spoiled many a happy church. A man does not want, perhaps, to be pre-eminent, but then he is afraid that another should be, and so he would have him put down. Thus brethren are finding fault; they are afraid that such an one will go too fast, and that such another will go too fast. The best way is to try to go as fast as he does. It is of no use finding fault because some may have a little pre-eminence. After all, what is the pre-eminence. It is the pre-eminence of one little animalcule over another. Look in a drop of water. One of these little fellows is five times as big as another, but we never think of that. I dare say he is very large, and thinks, “I have the pre-eminence inside my drop.” But he does not think the people of Park Street ever talk about him. So we live in this little drop of the world, not much bigger in God’s esteem than a drop of the bucket; and one of us seems a little larger than the other, a worm a little above his fellow worm. But, O how big we get! and we want to get a little bigger, to get a little more prominent, but what is the use of it? for when we get ever so big we shall then be so small that an angel would not find us out if God did not tell him where we were. Whoever heard up in heaven anything about emperors and kings? Small tiny insects: God can see the animalculæ, therefore he can see us; but if he had not an eye to see the most minute he would never discover us. O may we never get ambition in this church. The best ambition is, who shall be the servant of all. The strangers seek to have dominion, but children seek to let the father have dominion, and the father only.

    — C.H. Spurgeon, ‘The God of Peace’, Sermon No. 49

  • Ah! there are a set of heretics in these days who talk of short punishment, and preach about God’s transporting souls for a term of years and then letting them die. Where did such men learn their doctrine, I wonder? I read in God’s word that the angel shall plant one foot upon the earth, and the other upon the sea, and shall swear by him that liveth and was dead, that time shall be no longer. But if a soul could die in a thousand years it would die in time; if a million of years could elapse, and then the soul could be extinguished, there would be such a thing as time; for talk to me of years, and there is time. But, sirs, when that angel has spoken the word, “Time shall be no longer,” things will then be eternal; the spirit shall proceed in its ceaseless revolution of weal or woe, never to be stayed, for there is no time to stop it; the fact of its stopping would imply time, but everything shall be eternal, for time shall cease to be. It well becomes you then to consider where ye are and what ye are.

    — C.H. Spurgeon, ‘Thoughts on the Last Battle’, Sermon No. 23

  • Some people say, “Then, sir, you mean to say that Christians may live as they like.” I wish they could, sir. If I could live as I liked, I would, always live holily. If a Christian could live as he liked, he would always live as he ought. It is a slavery to him to sin; righteousness is his delight. Oh! if I could but live as I list, I would list to live as I ought. If I could but live as I would, I would live as God commands me. The greatest happiness of a Christian is to be holy.
    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9

    I have seen the man who stood upon the table of a public house, and grasping the glass in his hand, said, “Mates! I can say more than any of you; I am one of those who are redeemed with Jesus’ precious blood:” and then he drank his tumbler of ale and danced again before them, and sang vile and blasphemous songs. Now, that is a man to whom the gospel is “a savour of death unto death.” He hears the truth, but he perverts it; he takes what is intended by God for his good, and what does he do, he commits suicide therewith. That knife which was given him to open the secrets of the gospel he drives into his own heart. That which is the purest of all truth and the highest of all morality, he turns into the panderer of his vice, and makes it a scaffold to aid in building up his wickedness and sin. Are there any of you here like that man—who love to hear the gospel, as ye call it, and yet live impurely? who can sit down and say you are the children of God, and still behave like liege servants of the devil? Be it known unto you, that ye are liars and hypocrites, for the truth is not in you at all. “If any man is born of God, he cannot sin.” God’s elect will not be suffered to fall into continual sin; they will never “turn the grace of God into licentiousness;” but it will be their endeavour, as much as in them lies, to keep near to Jesus.

    — C.H. Spurgeon, ‘The Two Effects of the Gospel’, Sermon No. 26

  • They will have it that sometimes the gospel is a savour of life unto death. They tell us that a man may receive spiritual life, and yet may die eternally. That is to say, a man may be forgiven, and yet be punished afterwards; he may be justified from all sin, and yet after that, his transgressions can be laid on his shoulders again. A man may be born of God, and yet die; a man may be loved of God, and yet God may hate him to-morrow. Oh! I cannot bear to speak of such doctrines of lies; let those believe them that like.

    — C.H. Spurgeon, ‘The Two Effects of the Gospel’, Sermon No. 26

  • Behold this empty tomb, O true believer: it is a sign of thine acquittal and thy full discharge. If Jesus had not paid the debt, he ne’er had risen from the grave. He would have lain there till this moment if he had not cancelled the entire debt, by satisfying eternal vengeance.
    — C.H. Spurgeon, ‘The Tomb of Jesus’, Sermon No. 18

B

  • Alas! the poor backslider is often the most forgotten. A member of the church has disgraced his profession; the church excommunicated him, and he was accounted “a heathen man and a publican.” I know of men of good standing in the gospel ministry, who, ten years ago, fell into sin; and that is thrown in our teeth to this very day. Do you speak of them? you are at once informed, “Why, ten years ago they did so-and-so.” Brethren, Christian men ought to be ashamed of themselves for taking notice of such things so long afterwards. True, we may use more caution in our dealings; but to reproach a fallen brother for what he did so long ago, is contrary to the spirit of John, who went after Peter, three days after he had denied his Master with oaths and curses. Now-a-days it is the fashion, if a man falls, to have nothing to do with him. Men say, “he is a bad fellow; we will not go after him.” Beloved, suppose he is the worst; is not that the reason why you should go most after him? Suppose he never was a child of God—suppose he never knew the truth, is not that the greater reason why you should go after him? I do not understand your mawkish modesty, your excessive pride, that won’t let you after the chief of sinners. The worse the case, the more is the reason why we should go. But suppose the man is a child of God, and you have cast him off—remember, he is your brother; he is one with Christ as much as you are; he is justified, he has the same righteousness that you have; and if, when he has sinned, you despise him, in that you despise him you despise his Master. Take heed! thou thyself mayest be tempted, and mayest one day fall. Like David, thou mayest walk on the top of thine house rather too high, and thou mayest see something which shall bring thee to sin. Then what wilt thou say, if then the brethren pass thee by with a sneer, and take no notice of thee? Oh! if we have one backslider connected with our church, let us take special care of him. Don’t deal hardly with him. Recollect you would have been a backslider too if it were not for the grace of God. I advise you, whenever you see professors living in sin to be very shy of them; but if after a time you see any sign of repentance, or if you do not, go and seek out the lost sheep of the house of Israel; for remember, that if one of you do err from the truth, and one convert him, let him remember, that “he who converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.”

    — C.H. Spurgeon, ‘Conversion’, Sermon No. 45

  • The Bible has passed through the furnace of persecution, literary criticism, philosophic doubt, and scientific discovery, and has lost nothing but those human interpretations which clung to it as alloy to precious ore. The experience of saints has tried it in every conceivable manner, but not a single doctrine or promise has been consumed in the most excessive heat.
    — C.H. Spurgeon, Exposition of the Psalms, Psalm XII

    How do you know that God wrote the book? That is just what I shall not try to prove to you. I could, if I pleased, to a demonstration, for there are arguments enough, there are reasons enough, did I care to occupy your time to-night in bringing them before you: but I shall do no such thing. I might tell you, if I pleased, that the grandeur of the style is above that of any mortal writing, and that all the poets who have ever existed, could not, with all their works united, give us such sublime poetry and such mighty language as is to be found in the Scriptures. I might insist upon it, that the subjects of which it treats are beyond the human intellect; that man could never have invented the grand doctrines of a Trinity in the Godhead; man could not have told us anything of the creation of the universe; he could never have been the author of the majestic idea of Providence, that all things are ordered according to the will of one great Supreme Being, and work together for good. I might enlarge upon its honesty, since it tells the faults of its writers; its unity, since it never belies itself; its master simplicity, that he who runs may read it; and I might mention a hundred more things, which would all prove to a demonstration, that the book is of God.
    — C.H. Spurgeon, ‘The Bible’, Sermon No. 15

    The great truth is always the Bible, and the Bible alone. My hearers, you do not believe in any other book than the Bible, do you? If I could prove this from all the books in Christendom; if I could fetch back the Alexandrian library, and prove it thence, you would not believe it any more; but you surely will believe what is in God’s Word.

    — C.H. Spurgeon, ‘Election’, Sermon Nos. 41-42

  • It is possible for a man to read too many books. We will not despise learning, we will not undervalue erudition, such acquisitions are very desirable; and, when his talents are sanctified to God, the man of learning frequently becomes in the hands of the Spirit far more useful than the ignorant and the unlearned; but at the same time, if a man acquire his knowledge entirely from books, he will not find himself to be a very wise man. There is such a thing as heaping so many books on your brains that they cannot work—pouring such piles of type, and letters, and manuscripts, and papers, and prints, and pamphlets, and volumes, and tomes, and folios, upon your weary head, that your brains are absolutely buried and cannot move at all.

    — C.H. Spurgeon, ‘What are the Clouds?’ Sermon No. 36

C

  • I received a note this week asking me to explain that word “called;” because in one passage it says, “Many are called but few are chosen,” while in another it appears that all who are called must be chosen. Now, let me observe that there are two calls. As my old friend John Bunyan says, “The hen has two calls, the common cluck, which she gives daily and hourly, and the special one which she means for her little chickens.” So there is a general call, a call made to every man; every man hears it. Many are called by it; you are all called this morning in that sense; but very few are chosen. The other is a special call, the children’s call. You know how the bell sounds over the workshop to call the men to work—that is a general call. A father goes to the door and calls out, “John, it is dinner-time!”—that is the special call. Many are called with the general call, but they are not chosen; the special call is for the children only, and that is what is meant in the text, “Unto us who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” That call is always a special one.
    — C.H. Spurgeon, ‘Christ Crucified’, Sermon No. 7-8

  • And I have my own private opinion that there is no such a thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering, love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the peculiar redemption which Christ made for his elect and chosen people; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having believed. Such a gospel I abhor.
    — C.H. Spurgeon, ‘Christ Crucified’, Sermon No. 7-8

    A learned lord, an infidel, once said to Whitfield, “Sir, I am an infidel, I do not believe the Bible, but if the Bible be true, you are right, and your Arminian opponents are wrong. If the Bible be the Word of God, the doctrines of grace are true;” adding that if any man would grant him the Bible to be the truth, he would challenge him to disprove Calvinism. The doctrines of original sin, election, effectual calling, final perseverance, and all those great truths which are called Calvinism—though Calvin was not the author of them, but simply an able writer and preacher upon the subject—are, I believe, the essential doctrines of the Gospel that is in Jesus Christ.
    — C.H. Spurgeon, ‘The Peculiar Sleep of the Beloved’, Sermon No. 12

    As a sort of digest or summary of the great things of the law, I remember an old friend of mine once saying, “Ah! you preach the three R’s, and God will always bless you.” I said, “What are the three R’s?” And he answered, “Ruin, redemption, and regeneration.” They contain the sum and substance of divinity. R for ruin. We were all ruined in the fall; we were all lost when Adam sinned, and we are all ruined by our own transgressions; we are all ruined by our own evil hearts, and our own wicked wills; and we all shall be ruined unless grace saves us. Then there is a second R for redemption. We are ransomed by the blood of Christ, a lamb without blemish and without spot; we are rescued by his power; we are ransomed by his merits; we are redeemed by his strength. Then there is R for regeneration. If we would be pardoned, we must also be regenerated; for no man can partake of redemption unless he is regenerate. Let him be as good as he pleases; let him serve God, as he imagines, as much as he likes; unless he is regenerate, and has a new heart, a new birth, he will still be in the first R, that is ruin. These things contain an epitome of the gospel. I believe there is a better epitome in the five points of Calvinism:—Election according to the foreknowledge of God; the natural depravity and sinfulness of man; particular redemption by the blood of Christ; effectual calling by the power of the Spirit; and ultimate perseverance by the efforts of God’s might.
    — C.H. Spurgeon, ‘The Bible’, Sermon No. 15

    I love to proclaim these strong old doctrines, which are called by nickname Calvinism, but which are surely and verily the revealed truth of God as it is in Christ Jesus. By this truth I make a pilgrimage into the past, and as I go, I see father after father, confessor after confessor, martyr after martyr, standing up to shake hands with me.

    — C.H. Spurgeon, ‘Election’, Sermon Nos. 41-42

  • We know that Catholics pretend that they can get grace without getting it from God directly; for they believe that God puts all his grace into the pope, and then that runs down into smaller pipes, called cardinals and bishops, through which it runs into the priests; and by turning the tap with a shilling you can get as much grace as you like. But it is not so with God’s grace. He says, “I will give them showers.” Grace is the gift of God, and is not to be created by man.

    — C.H. Spurgeon, ‘The Church of Christ’, Sermon No. 28

  • I believe there is many a little prattler, not six years old, who knows the Saviour. I never despise infantile piety; I love it. I have heard little children talk of mysteries that grey-headed men knew not. Ah! little children who have been brought up in Sabbath-schools, and love the Saviour’s name, if others say you are too forward, do not fear, love Christ still.
    — C.H. Spurgeon, ‘Sweet Comfort for Feeble Saints’, Sermon No. 6

  • O ye who are cursing your father’s God,—who are desecrating the day that your parents reckon to be holy,—ye who despise the gospel which your father and mother love, remember that ye are not only grieving God, but you are grieving your parents also! Push them not into the tomb before their time, lest their ashes testify against you; and lest, in the hour of your trouble, when your children treat you in like manner, you should have to learn the bitterness of rearing in your own bosom the serpent that shall sting you with the deadliest venom. Let each of us take heed that we deal gently with our parents, and always treat kindly those who have tenderly fostered us.

    — C.H. Spurgeon, ‘The High Rock’, Sermon No. 2,728

  • Children of God must not, shall not, escape the rod. Earthly parents may spoil their children, but the heavenly Father ne’er shall his.
    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13

  • I have sometimes heard religion described in such a way that its high coloring has displeased me. It is true “her ways are ways of pleasantness;” but it is not true that a Christian never has sorrow or trouble. It is true that light-eyed cheerfulness, and airy-footed love, can go through the world without much depression and tribulation: but it is not true that Christianity will shield a man from trouble; nor ought it to be so represented. In fact, we ought to speak of it in the other way. Soldier of Christ, if thou enlisteth, thou wilt have to do hard battle. There is no bed of down for thee; there is no riding to heaven in a chariot; the rough way must be trodden; mountains must be climbed, rivers must be forded, dragons must be fought, giants must be slain, difficulties must be overcome, and great trials must be borne. It is not a smooth road to heaven, believe me; for those who have gone but a very few steps therein, have found it to be a rough one. It is a pleasant one; it is the most delightful in all the world, but it is not easy in itself, it is only pleasant because of the company, because of the sweet promises on which we lean, because of our Beloved who walks with us through all the rough and thorny brakes of this vast wilderness.
    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13

  • This is the place where ye may lighten your burden, and lose your cares. Oh, son of affliction and misery, wouldst thou forget for a time thy pains and griefs? This is the Bethesda, the house of mercy; this is the place where God designs to cheer thee, and to make thy distresses stay their never ceasing course; this is the spot where his children love to be found, because here they find consolation in the midst of tribulation, joy in their sorrows, and comfort in their afflictions.
    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13

  • I want to have a word with some of you. You are very good Christian people, but you have never joined the church yet. You know it is quite right, that he that believeth should be baptized; but I suppose you are afraid of being drowned, for you never come. Then the Lord’s table is spread once every month, and it is free to all God’s children, but you never approach it. Why is that? It is your banquet. I do not think if I were an alderman I should omit the city banquet; and being a Christian, I cannot omit the Christian banquet, it is the banquet of the saints. “Ne’er did angels taste above Redeeming grace and dying love.” Some of you never come to the Lord’s table; you neglect his ordinances. He says, “This do in remembrance of me.” You have obtained the freedom of the city, but you won’t take it up. You have a right to enter in through the gates into the city, but you stand outside. Come in, brother; I will give you my hand. Don’t remain outside the church any longer, for you have a right to come in.
    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9

  • Go as thou art, poor sinner—just in thy rags, just in thy filth—in all thy wickedness, just as thou art. O conscience-stricken sinner, come to Jesus! He is one of the people. If the Spirit has given thee a sense of sin, do not study how thou art to come; come anyhow; come with a groan, come with a sigh, come with a tear,—any come, if thou dost but come, will do, for he is one of the people. “The Spirit and the Bride say, Come; let him that heareth say, Come.” Here I cannot resist giving an illustration. I have heard, that in the deserts, when the caravans are in want of water, and they are afraid they shall not find any, they are accustomed to send on a camel, with its rider, some distance in advance, then after a little space follows another; and then, at a short interval, another: as soon as the first man finds water, almost before he stoops down to drink, he shouts aloud, “Come!” The next one, hearing the voice, repeats the word, “Come!” while the nearest again takes up the cry, “Come!” until the whole wilderness echoes with the word “Come!” So in that verse, “the Spirit and the Bride say, first of all, Come: then let him that heareth say, Come: and whosoever is athirst, let him come, and take of the water of life freely.”
    — C.H. Spurgeon, ‘The People’s Christ’, Sermon No. 11

  • Sin puts a dagger in a man’s bed, so that whichever way he turns it pricks. But a quiet conscience is the sweetest music that can lull the soul to sleep. The demon of restlessness does not come to that man’s bed who has a quiet conscience—a conscience right with God—who can sing—“With the world, myself, and thee, I, ere I sleep, at peace shall be.”
    — C.H. Spurgeon, ‘The Peculiar Sleep of the Beloved’, Sermon No. 12

  • Persons have got the strangest notions in the world about conversion. I have heard persons tell the queerest tales you could imagine about how they were converted; though of course I did not believe them. And I fancy some of you think you will have a kind of electric shock—that a sort of galvanism, or something or other, will pass through you, such as you never had before. Do not be expecting any miracles now. If you will not think you are pardoned till you get a vision, you will have to wait many a year.

    — C.H. Spurgeon, ‘The Desire of the Soul in Spiritual Darkness’, Sermon No. 31

    Some hearts God opens to faith, as in the case of Lydia. Others he assaults with the sledge hammer of the wrath to come; some he opens with the picklock of grace, and some with the crowbar of the law.

    — C.H. Spurgeon, ‘Repentance unto Life’, Sermon No. 44

  • When ye come to be ill, ye send for the clergyman. Ah! you all want your minister then to come and give you consoling words. But if he be an honest man, he will not give some of you a particle of consolation. He will not commence pouring oil when the knife would be better. I want to make a man feel his sins before I dare tell him anything about Christ. I want to probe into his soul and make him feel that he is lost before I tell him anything about the purchased blessing. It is the ruin of many to tell them, “Now just believe on Christ, and that is all you have to do.” If, instead of dying they get better, they rise up whitewashed hypocrites—that is all.
    — C.H. Spurgeon, ‘The Comforter’, Sermon No. 5

  • Ah! I love to talk about God’s everlasting covenant. Some of the Arminians cannot bear it, but I love a covenant salvation—a covenant not made with my fathers, not between me and God, but between Christ and God. Christ made the covenant to pay a price, and God made the covenant that he should have the people. Christ has paid the price, and ratified the covenant, and I am quite sure that God will fulfil his part of it, by giving every elect vessel of mercy into the hands of Jesus. But, beloved, all the power, all the grace, all the blessings, all the mercies, all the comforts, all the things we have, we have through the covenant. If there were no covenant: if we could rend the everlasting charter up: if the king of hell could cut it with his knife, as the king of Israel did the roll of Baruch, then we should fail indeed: for we have no strength, except that which is promised in the covenant. Covenant mercies, covenant grace, covenant promises, covenant blessings, covenant help, covenant everything—the Christian must receive if he would enter into heaven.
    — C.H. Spurgeon, ‘Joseph Attacked by the Archers’, Sermon No. 17

D

  • …yea, perhaps I say a thing at which some of you will demur—but the righteous in heaven will be quite satisfied with the damnation of the lost. I used to think that if I could see the lost in hell, surely I must weep for them. Could I hear their horrid wailings, and see the dreadful contortions of their anguish, surely I must pity them. But there is no such sentiment as that known in heaven. The believer shall be there so satisfied with all God’s will, that he will quite forget the lost in the idea that God has done it for the best, that even their loss has been their own fault, and that he is infinitely just in it. If my parents could see me in hell they would not have a tear to shed for me, though they were in heaven, for they would say, “It is justice, thou great God, and thy justice must be magnified, as well as thy mercy;” and moreover, they would feel that God was so much above his creatures that they would be satisfied to see those creatures crushed if it might increase God’s glory.

    — C.H. Spurgeon, ‘The Hope of Future Bliss’, Sermon No. 25

  • What is death? It is a low porch through which you stoop to enter heaven. What is life? It is a narrow screen that separates us from glory, and death kindly removes it! I recollect a saying of a good old woman, who said, “Afraid to die, sir! I have dipped my foot in Jordan every morning before breakfast for the last fifty years, and do you think I am afraid to die now?” Die! beloved: why we die hundred of times; we “die daily;” we die every morning; we die each night when we sleep; by faith we die; and so dying will be old work when we come to it. We shall say, “Ah, death! you and I have been old acquaintances; I have had thee in my bedroom every night; I have talked with thee each day; I have had the skull upon my dressing table; and I have ofttimes thought of thee. Death! thou art come at last, but thou art a welcome guest; thou art an angel of light, and the best friend I have had.” Why, then, dread death; since there is no fear of God’s leaving you when you come to die!

    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9

  • I have stood by the graves of many servants of the Lord. I have buried some of the excellent of the earth; and when I bid farewell to my brother down below there slumbering in his coffin, I usually commence my speech with those words, “So he giveth his beloved sleep.” Dear servants of Jesus! There I see them! What can I say of them, but that “so he giveth his beloved sleep?” Oh! happy sleep! This world is a state of tossing to and fro; but in that grave they rest. No sorrows there; no sighs, no groans, to mingle with the songs that warble from immortal tongues. Well may I address the dead thus:—“My brother, oftentimes hast thou fought the battles of this world; thou hast had thy cares, thy trials, and thy troubles; but now thou art gone —not to worlds unknown, but to yonder land of light and glory. Sleep on, brother! Thy soul sleepeth not, for thou art in heaven; but thy body sleepeth. Death hath laid thee in thy last couch; it may be cold, but it is sanctified; it may be damp, but it is safe; and on the resurrection morning, when the archangel shall set his trumpet to his mouth, thou shalt rise. ‘Blessed are the dead that die in the Lord; yea, saith the Spirit, for they rest from their labours, and their works do follow them.’ Sleep on in thy grave, my brother, for thou shalt rise to glory.” “So he giveth his beloved sleep.”

    — C.H. Spurgeon, ‘The Peculiar Sleep of the Beloved’, Sermon No. 12

    We stand and view the corpses of the dear departed, we moisten their faces with our tears, letting whole showers of grief fall on their heads; but do they weep? Oh, no. Could they speak to us from the upper spheres, they would say, “Weep not for me, for I am glorified. Sorrow not for me; I have left a bad world behind me, and have entered into a far better.” They have no napkin—they weep not. Strange it is that those who endure death weep not; but those who see them die are weepers. When the child is born it weeps while others smile (say the Arabs), and when it dies it smiles while others weep. It is so with the Christian. O blessed thing! The napkin is laid by itself, because Christians will never want to use it when they die.

    — C.H. Spurgeon, ‘The Tomb of Jesus’, Sermon No. 18

    The grave—what is it? It is the bath in which the Christian puts the clothes of his body to have them washed and cleansed. Death—what is it? It is the waiting room where we robe ourselves for immortality; it is the place where the body, like Esther, bathes itself in spices, that it may be fit for the embrace of its Lord. Death is the gate of life; I will not fear to die, then, but will say, “Shudder not to pass the stream, Venture all thy care on him— Him, whose dying love and power Still’d its tossing, hush’d its roar; Safe is the expanded wave, Gentle as a summer’s eve; Not one object of his care Ever suffer’d shipwreck there!”

    — C.H. Spurgeon, ‘The Tomb of Jesus’, Sermon No. 18

  • Some people think it does not matter what doctrines you believe; that it is immaterial what church you attend; that all denominations are alike. Well, I dislike Mrs. Bigotry above almost all people in the world, and I never give her any compliment or praise: but there is another woman I hate equally as much, and that is Mrs. Latitudinarianism, a well-known character, who has made the discovery that all of us are alike. Now, I believe that a man may be saved in any church. Some have been saved in the church of Rome—a few blessed men, whose names I could mention here. I know, blessed be God, that multitudes are saved in the church of England: she has a host of pious, praying men in her midst. I think that all sections of Protestant Christians have a remnant according to the election of grace, and they had need to have, some of them, a little salt, for otherwise they would go to corruption. But when I say that, do you imagine that I think them all on a level? Are they all alike truthful? One sect says infant baptism is right, another says it is wrong, yet you say they are both right. I cannot see that. One teaches we are saved by free grace; another says that we are not, but are saved by free will; and yet you believe they are both right. I do not understand that. One says that God loves his people, and never leaves off loving them; another says that he did not love his people before they loved him: that he often loves them, and then ceases to love them and turns them away. They may be both right in the main; but can they be both right when one says “Yes,” and the other says “No.” I must have a pair of spectacles to enable me to look backwards and forwards at the same time, before I can see that. It cannot be, sirs, that they are both right. But some say they differ upon non-essentials. This text says, “I have written to him the great things of my law.” There is nothing in God’s Bible which is not great. Did ever any of you sit down to see which was the purest religion? “Oh,” say you, “we never took the trouble. We went just where our father and mother went.” Ah! that is a profound reason indeed. You went where your father and mother did. I thought you were sensible people; I didn’t think you went where other people pulled you, but went of your ownselves. I love my parents above all that breathe, and the very thought that they believed a thing to be true, helps me to think it is correct; but I have not followed them; I belong to a different denomination, and I thank God I do. I can receive them as Christian brethren and sisters; but I never thought that because they happened to be one thing I was to be the same. No such thing. God gave me brains, and I will use them; and if you have any intellect, use it too. Never say it doesn’t matter. It does matter.

    — C.H. Spurgeon, ‘The Bible’, Sermon No. 15

  • A few years ago a star was seen blazing out with considerable brilliance, but soon disappeared; it has since been affirmed that it was a world on fire, thousands of millions of miles from us, and yet the rays of the conflagration reached us; the noiseless messenger of light gave to the distant dwellers on this globe the alarm of “A world on fire!” But what is the conflagration of a distant planet, what is the destruction of the mere material of the most ponderous orb, compared with this fall of humanity, this wreck of all that is holy and sacred in ourselves?

    — C.H. Spurgeon, ‘The Carnal Mind Enmity Against God’, Sermon No. 20

    For you must re­collect that it is not simply the choosing of heaven or hell; it is the choosing of pleasure on earth, or of pain; of honour or of persecution; and very often the man is bewildered. If it were just simply hell that a man had to choose, none would prefer it; but since it is the sin which engenders hell, and the lust which brings him on to punishment, there comes the difficulty. For by nature we are all inclined to follow the way which leads downwards; we are naturally willing to walk the road which leads to the pit—we do not seek the pit itself, but the road that leads to it—and were it not for sovereign grace, none of us would ever have followed the path to heaven.

    — C.H. Spurgeon, ‘A Wise Desire’, Sermon No. 33

    The depravity of man is excited to rebellion by the promulgation of laws. So evil are we, that we conceive at once the desire to commit an act, simply because it is forbidden.

    — C.H. Spurgeon, ‘Law and Grace’, Sermon No. 37

    “Let us be happy,” say you: “let us be merry and joyous.” How long, young man, how long? “Till I am twenty-one.” Are you sure that you will live till then? Let me tell you one thing. If you do live till that time, if you have no heart for God now, you will have none then. Men do not get better if left alone. It is with them as with a garden: if you let it alone, and permit weeds to grow, you will not expect to find it better in six months—but worse.

    — C.H. Spurgeon, ‘Heaven and Hell’, Sermon Nos. 39-40

  • Some think it matters not what a man believes. Excuse me: truth is always precious, and the least atom of truth is worth searching out. Now-a-days the sects do not clash so much as they did. Perhaps that is good; but there is one evil about it. People do not read their Bibles so much as they did. They think we are all right. Now, I believe we may be all right in the main, but we cannot be all right where we contradict one another; and it becomes every man to search the Bible to see which is right. . . . But I must enquire whether you read your Bibles. I am not finding fault with you this morning for differing from me; I may be wrong; but I want to know whether you search the Scriptures to find what is truth. And, if you are not a reader of the Bible, if you take doctrines second-hand, if you go to chapel, and say, “I do not like that:” what matters your not liking it, provided it is in the Bible? Is it Biblical truth, or is it not? If it is God’s truth, let us have it exalted. It may not suit you; but let me remind you, that the truth that is in Jesus never was palatable to carnal men, and I believe never will be. The reason you love it not, is because it cuts too much at your pride; it lets you down too low. Search yourselves, then, in doctrine.

    — C.H. Spurgeon, ‘The Peculiar Sleep of the Beloved’, Sermon No. 12

    Dry doctrine my friends is of little use. It is not the doctrine which helps us; it is our assent to the doctrine.

    — C.H. Spurgeon, ‘A Wise Desire’, Sermon No. 33

  • One of the greatest means of destroying peace is error. Error in doctrine leads to the most lamentable consequences with regard to the peace of the church. I have noticed that the greatest fallings out have been among those who are most erroneous in doctrine.

    — C.H. Spurgeon, ‘The God of Peace’, Sermon No. 49

    Error is the root of bitterness in the church. Give us sound doctrine, sound practice, sound church government, and you will find that the God of peace will be with us. My brethren, seek to uproot error out of your own hearts. If one of you do not really believe the great cardinal doctrines of the gospel, I beseech you, then, for the good of the church to leave it, for we want those who love the truth.

    — C.H. Spurgeon, ‘The God of Peace’, Sermon No. 49

  • Often gloomy doubts will prevail; there are seasons when you fear you have not been called; when you doubt your interest in Christ. Ah! what a mercy it is that it is not your hold of Christ that saves you, but his hold of you! What a sweet fact that it is not how you grasp his hand, but his grasp of yours, that saves you.

    — C.H. Spurgeon, ‘Christ Crucified’, Sermon No. 7-8

  • Many persons dream very wonderful things, but most people dream nonsense. Some persons put faith in dreams: and, certainly God doth warn us in dreams and visions even now. I am sure he does. There is not a man but can mention one or more instances of a warning, or a benefit, he has received in a dream. But we never trust dreams. We remember what Rowland Hill said to a lady, who knew she was a child of God, because she dreamed such-and-such a thing: “Never mind, ma’am, what you did when you were asleep; let us see what you will do when you are awake.” That is my opinion of dreams. I never will believe a man to be a Christian merely because he has dreamed himself one; for a dreamy religion will make a man a dreamer all his life—and such dreamers will have an awful waking at last, if that is all they have to trust to.

    — C.H. Spurgeon, ‘The Peculiar Sleep of the Beloved’, Sermon No. 12

E

  • Going along Bermondsey, I looked in at the shop-windows to see what time it was; one clock said ten minutes to seven, another said seven o’clock, and another said ten minutes past. Then I began to think what a pity it was I had not my own watch with me,—what was that but a belief that my own watch was infallible, and that all the clocks were probably wrong? There is a great deal of trying ourselves on the touchstones of our own infallible selves, and even the Christian is not altogether free from this practice till he gets to heaven.

    — C.H. Spurgeon, ‘The High Rock’, Sermon No. 2,728

  • Why, when one of God’s elect is born, angels stand around his cradle. He grows up, and runs into sin; angels follow him, tracking him all his way; they gaze with sorrow upon his many wanderings; the fair Peri drops a tear whene’er that loved one sins. Presently the man is brought under the sound of the gospel. The angel says, “Behold, he begins to hear.” He waits a little while, the word sinks into his heart, a tear runs down his cheek, and at last he cries from his inmost soul, “God have mercy upon me!” See! the angel claps his wings, up he flies to heaven, and says, “Brethren angels, list to me: ‘Behold, he prayeth.’” Then they set heaven’s bells ringing; they have a jubilee in glory; again they shout with gladsome voices, for verily I tell you, “there is joy in heaven among the angels of God over one sinner that repenteth.”

    — C.H. Spurgeon, ‘Paul’s First Prayer’, Sermon No. 16

    Just let me run through a catalogue of passages where the people of God are called elect. Of course if the people are called elect, there must be election. If Jesus Christ and his apostles were accustomed to style believers by the title of elect, we must certainly believe that they were so, otherwise the term does not mean anything.

    — C.H. Spurgeon, ‘Election’, Sermon Nos. 41-42

    The elect of God are holy. They are not pure, they are not perfect, they are not spotless; but, taking their life as a whole, they are holy persons. They are marked, and distinct from others: and no man has a right to conclude himself elect except in his holiness. He may be elect, and yet lying in darkness, but he has no right to believe it; no one can see it, there is no evidence of it. The man may live one day, but he is dead at present. If you are walking in the fear of God, trying to please him, and to obey his commandments, doubt not that your name has been written in the Lamb’s book of life from before the foundation of the world.

    — C.H. Spurgeon, ‘Election’, Sermon Nos. 41-42

  • God says, “I have exalted one chosen out of the people.” Jesus Christ was elected—chosen. Somehow or other, that ugly doctrine of election will come out. Oh! there be some, the moment they hear that word, election, put their hands upon their foreheads, and mutter, “I will wait till that sentence is over; there will be something I shall like better, perhaps.” Some others say, “I shall not go to that place again; the man is a hyper-Calvinist.” But the man is not a hyper-Calvinist; the man said what was in his Bible—that is all. He is a Christian, and you have no right to call him by those ill-names, if indeed an ill-name it be, for we never blush at whatever men do call us. Here it is: “One chosen out of the people.” Now, what does that mean, but that Jesus Christ is chosen? Those who do not like to believe that the heirs of heaven were elect, cannot deny the truth proclaimed in this verse,—that Jesus Christ is the subject of election—that his Father chose him, and that he chose him out of the people. As a man, he was chosen out of the people, to be the people’s Saviour, and the people’s Christ. And now let us gather up our thoughts, and try to discover the transcendent wisdom of God’s choice. Election is no blind thing. God chooses sovereignly, but he always chooses wisely. There is always some secret reason for his choice of any particular individual; though that motive does not lie in ourselves, or in our own merits, yet there always is some secret cause far more remote than the doings of the creature; some mighty reason unknown to all but himself.

    — C.H. Spurgeon, ‘The People’s Christ’, Sermon No. 11

    I often find people troubling themselves about the doctrine of Election. Every now and then I get a letter from somebody or other taking me to task for preaching election. All the answer I can give is, “There it is in the Bible; go and ask my Master why he put it there. I cannot help it. I am only a serving man, and I tell you the message from above. If I were a footman, I should not alter my Master’s message at the door. I happen to be an ambassador of heaven, and I dare not alter the message I have received. If it is wrong, send up to head quarters. There it is, and I cannot alter it.” This much let me say in explanation. Some say, “How can I discover whether I am God’s elect? I am afraid I am not God’s elect.” Do you pray? If it can be said, “Behold, he prayeth,” it can also be said, “Behold, he is a chosen vessel.” Have you faith? If so, you are elect. Those are the marks of election. If you have none of these you have no grounds for concluding that you belong to the peculiar people of God. Have you a desire to believe? Have you a wish to love Christ? Have you the millionth part of a desire to come to Christ? And is it a practical desire? Does it lead you to offer earnest, tearful supplication? If so, never be afraid of non-election; for whoever prays with sincerity, was ordained of God before the foundation of the world, that he should be holy and without blame before Christ in love.

    — C.H. Spurgeon, ‘Paul’s First Prayer’, Sermon No. 16

    “Yes, but,” another one says, “I am afraid I am not elect.” Oh! dear souls, do not trouble yourselves about that. If you believe in Christ, you are elect. Whoever puts himself on the mercy of Jesus is elect; for he would never do it if he had not been elect. Whoever comes to Christ, and looks for mercy through his blood, is elect, and he shall see that he is elect afterwards; but do not expect to read election till you have read repentance. Election is a college to which you little ones will not go till you have been to the school of repentance. Do not begin to read your book backwards, and say Amen before you have said your paternoster.

    — C.H. Spurgeon, ‘The Hope of Future Bliss’, Sermon No. 25

    “But,” say others, “God elected them on the foresight of their faith.” Now, God gives faith, therefore he could not have elected them on account of faith, which he foresaw. There shall be twenty beggars in the street, and I determine to give one of them a shilling; but will any one say that I determined to give that one a shilling, that I elected him to have the shilling, because I foresaw that he would have it? That would be talking nonsense. In like manner to say that God elected men because he foresaw they would have faith, which is salvation in the germ, would be too absurd for us to listen to for a moment. Faith is the gift of God. Every virtue comes from him. Therefore it cannot have caused him to elect men, because it is his gift. Election, we are sure, is absolute, and altogether apart from the virtues which the saints have afterwards.

    — C.H. Spurgeon, ‘Election’, Sermon Nos. 41-42

    Friends, if you want to be humbled, study election, for it will make you humble under the influence of God’s Spirit. He who is proud of his election is not elect; and he who is humbled under a sense of it may believe that he is. He has every reason to believe that he is, for it is one of the most blessed effects of election that it helps us to humble ourselves before God.

    — C.H. Spurgeon, ‘Election’, Sermon Nos. 41-42

  • It would be difficult to say to which the gospel owes most, to its friends or to its enemies. It is true, that by the help of God, its friends have done much for it; they have preached it in foreign lands, they have dared death, they have laughed to scorn the terrors of the grave, they have ventured all things for Christ, and so have glorified the doctrine they believed; but the enemies of Christ, unwittingly, have done no little, for when they have persecuted Christ’s servants, they have scattered them abroad, so that they have gone everywhere preaching the Word; yea, when they have trampled upon the gospel, like a certain herb we read of in medicine, it hath grown all the faster: and if we refer to the pages of sacred writ how very many precious portions of it do we owe, under God, to the enemies of the cross of Christ!

    — C.H. Spurgeon, ‘The Hope of Future Bliss’, Sermon No. 25

  • And, my brethren, do you hope, if you are the Lord’s Josephs, that you shall escape envy? I tell you, nay; that green-eyed monster envy, lives in London as well as elsewhere, and he creeps into God’s church, moreover. Oh! it is hardest of all to be envied by one’s brethren. If the devil hates us, we can bear it; if the foe’s of God’s truth speak ill of us, we buckle up our harness, and say, “Away, away, to the conflict.” But when the friends within the house slander us; when brethren who should uphold us, turn our foes; and when they try to tread down their younger brethren; then, sirs, there is some meaning in the passage, “The archers have sorely grieved him, and shot at him, and hated him.” But blessed be God’s name, it is sweet to be informed that “his bow abode in strength.” None of you can be the people of God without provoking envy; and the better you are, the more you will be hated. The ripest fruit is most pecked by the birds, and the blossoms that have been longest on the tree, are the most easily blown down by the wind. But fear not; you have nought to do with what man shall say of you. If God loves you, man will hate you; if God honors you, man will dishonor you. But recollect, could ye wear chains for Christ’s sake, ye should wear chains of gold in heaven; could ye have rings of burning iron round your waists, ye should have your brow rimmed with gold in glory; for blessed are ye when men shall say all manner of evil against you falsely, for Christ’s name sake; for so persecuted they the prophets that were before you.

    — C.H. Spurgeon, ‘Joseph Attacked by the Archers’, Sermon No. 17

    Envy is accursed of heaven; yea, it is Satan’s first-born—the vilest of vices. Give a man riches, but let him have envy, and there is the worm at the root of the fair tree; give him happiness, and if he envies another’s lot, what would have been happiness becomes his misery, because it is not so great as that of some one else. But give me freedom from envy; let me be content with what God has given me, let me say, “Ye may have yours, I will not envy you—I am satisfied with mine;” yea, give me such a love to my fellow creatures that I can rejoice in their joy, and the more they have the more glad I am of it. My candle will burn no less brightly because theirs outshines it. I can rejoice in their prosperity. Then am I happy, for all around tends to make me blissful, when I can rejoice in the joys of others, and make their gladness my own. Envy! oh! may God deliver us from it!

    — C.H. Spurgeon, ‘The Hope of Future Bliss’, Sermon No. 25

  • The saints, as being kings in Christ, have a right to the whole world. Here am I this morning, and my congregation before me. Some persons say, “Keep to your own place and preach,” and I have heard the advice, “Do not go out of your parish.” But Rowland Hill used to say he never went out of his parish in his life; his parish was England, Scotland, and Wales, and he never went out of it. I suppose that is my parish, and the parish of every gospel minister. When we see a city full of sin and iniquity, what should we say? That is ours, we will go and storm it. When we see a street or some crowded area, where the people are very bad and wicked, we should say, “That is our alley, we will go and take it.” When we see a house where people will not receive the gospel, we should say, “That is our house, we will go and attack it.” We will not go with the strong arm of the law; we will not ask the policeman, or government to help us; but take with us “the weapons of our warfare,” which “are not carnal, but spiritual, and mighty through God, to the pulling down of strongholds.” We will go, and by God’s Spirit we shall overcome. There is a town where the children are running about the street, uneducated; we will go and take those children—kidnap them for Christ. We will have a Sabbath school. If they are ragged urchins who cannot come to a Sabbath school, we will have a ragged school. There is a part of the world where the inhabitants are sunk in ignorance and superstition: we will send a missionary to them. Ah! those who do not like missionary enterprise, do not know the dignity of the saint. Talk of India; talk of China; “it is mine,” saith the saint. All the kingdoms of the earth are ours. “Africa is my washpot—I will triumph over Asia. They are mine! they are mine!” “Who shall bring me into the strong city?” Is it not thou, O Lord? God shall give us the kingdom of Christ. The whole earth is ours; and by the power of the Holy Ghost, Bel shall bow, Nebo shall stoop, the gods of the heathen, Budha and Brahma, shall be cast down, and all nations bow before the sceptre of Christ.

    — C.H. Spurgeon, ‘The Kingly Priesthood of the Saints’, Sermon No. 10

F

  • “Whatsoever is not of faith is sin,” is a great truth in more senses than one. “Without faith it is impossible to please God.” You shall never hear me say a word against morality; you shall never hear me say that honesty is not a good thing, or that sobriety is not a good thing; on the contrary, I would say they are commendable things; but I will tell you what I will say afterwards—I will tell you that they are just like the cowries of Hindostan; they may pass current among the Indians, but they will not do in England; these virtues may be current here below, but not above. If you have not something better than your own goodness, you will never get to heaven. Some of the Indian tribes use little strips of cloth instead of money, and I would not find fault with them if I lived there; but when I come to England, strips of cloth will not suffice. So honesty, sobriety, and such things, may be very good amongst men—and the more you have of them the better. I exhort you, whatsoever things are lovely and pure, and of good report, have them—but they will not do up there. All these things put together, without faith, do not please God. Virtues without faith are whitewashed sins. Obedience without faith, if it is possible, is a gilded disobedience.

    — C.H. Spurgeon, ‘The Sin of Unbelief’, Sermon No. 3

    Faith is the saving grace—it is the connecting-link between the soul and Christ. Take that away and all is gone. Remove faith, you have sawn through the ship’s keel, and she must sink. Take away faith, you have taken away my shield and I must be slain. Remove faith, and Christian life becomes a nonentity: it is extinct at once, for “the just shall live by faith:” and without faith how could they live at all? Consider, then, that since faith is so important in salvation, it becomes each of us more earnestly to inquire whether we have faith or not? O, my brethren, there are a thousand shams in the world—a thousand imitations of faith; but there is only one true vital saving faith. There are scores of notional faiths—a faith which consists in holding a sound creed; a faith which bids men believe a lie, by wrapping them up with assurances of their safety, when they are still in the gall of bitterness and the bonds of iniquity; a faith which consists in presumptuously trusting to ourselves. There are scores of false faiths; but there is only one true one.

    — C.H. Spurgeon, ‘The Necessity of Increased Faith, Sermon No. 32

    Faith is the silver thread upon which the pearls of the graces are to be strung. Break that, and you have broken the string—the pearls lie scattered on the ground; nor can you wear them for your own adornment. Faith is the mother of virtues. Faith is the fire which consumes the sacrifice. Faith is the water which nurtures the root. Faith is the sap which imparts vitality to all the branches. If you have not faith all your graces must die.

    — C.H. Spurgeon, ‘The Necessity of Increased Faith, Sermon No. 32

  • There is nothing under heaven, I conceive, more liable to lead men astray than a perverted gospel. A truth perverted is generally worse than a doctrine which all know to be false. As fire, one of the most useful of the elements, can also cause the fiercest of conflagrations, so the gospel, the best thing we have, can be turned to the vilest account.

    — C.H. Spurgeon, ‘The Two Effects of the Gospel’, Sermon No. 26

  • Fear to die! Thank God, I do not. The cholera may come again next summer—I pray God it may not; but if it does, it matters not to me: I will toil and visit the sick by night and by day, until I drop; and if it takes me, sudden death is sudden glory. And so with the weakest saint in this hall; the prospect of dissolution does not make you tremble. Sometimes you fear, but oftener you rejoice.

    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9Fear to die! Thank God, I do not. The cholera may come again next summer—I pray God it may not; but if it does, it matters not to me: I will toil and visit the sick by night and by day, until I drop; and if it takes me, sudden death is sudden glory. And so with the weakest saint in this hall; the prospect of dissolution does not make you tremble. Sometimes you fear, but oftener you rejoice.

    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9

  • Christian, thou fightest side by side with Jesus; Christ is with thee; every blow is a blow aimed at Christ; every slander is a slander on Christ; the battle is the Lord’s; the triumph is the Lord’s; therefore, still on to victory!

    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13

  • All the evidence you require is to feel your need of Christ; and recollect, if you only once come, if you do but believe, you will be safe through all eternity; and amidst the wreck of matter, the crash of worlds, the conflagration of the universe, and the destruction of all terrestrial things, your soul must still be eternally secure in the covenant of God’s free grace.

    — C.H. Spurgeon, ‘David’s Dying Song’, Sermon No. 19

  • But a little while ago all of us who now are free in Christ Jesus, were slaves of the devil: we were led captives at his will. We talked of free-will, but free will is a slave. We boasted that we could do what we pleased; but oh! what a slavish and dreamy liberty we had. It was a fancied freedom. We were slaves to our lusts and passions—slaves to sin; but now we are freed from sin; we are delivered from our tyrant; a stronger than he has cast out the strong man armed, and we are free.

    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9

    Freewill somebody believes in. Freewill many dream of. Freewill! wherever is that to be found? Once there was free will in Paradise, and a terrible mess free will made there, for it spoiled all Paradise and turned Adam out of the garden. Free will was once in heaven; but it turned the glorious archangel out, and a third part of the stars of heaven fell into the abyss. I want nothing to do with free will, but I will try to see whether I have got a free will within. And I find I have. Very free will to evil, but very poor will to that which is good. Free will enough when I sin, but when I would do good evil is present with me, and how to do that which I would I find not. Yet some boast of free will. I wonder whether those who believe in it have any more power over persons’ wills than I have. I know I have not any.

    — C.H. Spurgeon, ‘The Power of the Holy Ghost’, Sermon No. 30

  • How happy is that man who has an eye to the future; even in worldly things we esteem that man who looks beyond the present day; he who spends all his money as it comes in will soon bring himself to rags. He who lives on the present is a fool; but wise men are content to look after future things.

    —C.H. Spurgeon, ‘The Hope of Future Bliss’, Sermon No. 25

G

  • If you take the arch of heaven as a roof, and floor it with the sea, or if you soar into still more boundless space, is that a house fit for him who filleth all immensity? When Jehovah makes himself little enough to be in the least comprehended by us, the descent is immeasurable. It is nothing more to him to come down to count the hairs of our head than to bow in the infinity of his mercy to take an interest in our littlenesses.
    — C.H. Spurgeon, “A Little Sanctuary”, Sermon No. 2,001

H

  • Hope is a tall companion; he wades right through the sea, and is not drowned; you cannot kill him, do what you may. Hope is one of the last blessings God gives us, and one that abides last with us.

    — C.H. Spurgeon, ‘The High Rock’, Sermon No. 2,728

  • The humbler a man lies, the more comfort he will always have. I recollect walking with a ploughman one day—a man who was deeply taught, although he was a ploughman, and really ploughmen would make a great deal better preachers than many college gentlemen—and he said to me, “Depend upon it, my good brother, if you or I ever get one inch above the ground, we shall get just that inch too high.” I believe it is true; for the lower we lie, the nearer to the ground we are—the more our troubles humble us—the more fit we are to receive comfort; and God always gives us comfort when we are most fit for it.

    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13

    In England, it is true that a sovereign will not speak to a shilling, and a shilling will not notice a sixpence, and a sixpence will sneer at a penny. But it should not be so with Christians. We ought to forget caste, degree, and rank, when we come into Christ’s church. Recollect, Christian, who your Master was—a man of the poor. He lived with them; he ate with them. And will ye walk with lofty heads and stiff necks, looking with insufferable contempt upon you meaner fellow-worms? What are ye? The meanest of all, because your trickeries and adornments make you proud. Pitiful, despicable souls ye are! How small ye look in God’s sight! Christ was humble; he stooped to do anything which might serve others. He had no pride; he was a humble man, a friend of publicans and sinners, living and walking with them. So, Christian, be thou like thy Master—one who can stoop; yea, be thou one who thinks it no stooping, but rather esteems others better than himself, counts it his honor to sit with the poorest of Christ’s people, and says, “If my name may be but written in the obscurest part of the book of life, it is enough for me, so unworthy am I of his notice!”

    — C.H. Spurgeon, ‘Christ’s People—Imitators of Him’, Sermon No. 21

I

  • There is a way of learning truth in Satan’s college, and holding it in licentiousness; but if so, it shall be to your souls as poison to your veins, and prove your everlasting ruin. No man can know Jesus Christ unless he is taught of God. There is no doctrine of the Bible which can be safely, thoroughly, and truly learned, except by the agency of the one authoritative teacher. Ah! tell me not of systems of divinity; tell me not of schemes of theology; tell me not of infallible commentators, or most learned and most arrogant doctors; but tell me of the Great Teacher, who shall instruct us, the sons of God, and shall make us wise to understand all things.

    — C.H. Spurgeon, ‘The Comforter’, Sermon No. 5

  • Is it not a stupendous act of divine mercy that he actually makes them willing? He does not do it by force, but uses a sweet spiritual suasion. They are first as unwilling to be saved as they can be; “but,” says God, “that is nothing, I have power to make you turn to me, and I will.” The Holy Ghost then brings home the Word of God to the consciences of his children in so blessed a manner, that they can no longer refuse to love Jesus. Mark you, not by any force against the will, but by a sweet spiritual influence changing the will. O, ye lost and ruined sinners! stand here and admire my Master’s mercy.

    —C.H. Spurgeon, ‘Repentance unto Life’, Sermon No. 44

K

  • A man who is a believing admirer and a hearty lover of the truth, as it is in Jesus, is in a right place to follow with advantage any other branch of science. I confess I have a shelf in my head for everything now. Whatever I read I know where to put it; whatever I learn I know where to stow it away. Once when I read books, I put all my knowledge together in glorious confusion; but ever since I have known Christ, I have put Christ in the centre as my sun, and each science revolves round it like a planet, while minor sciences are satellites to these planets. Christ is to me the wisdom of God. I can learn everything now. The science of Christ crucified is the most excellent of sciences, she is to me the wisdom of God. The science of Christ crucified is the most excellent of sciences, she is to me the wisdom of God. Oh, young man, build thy studio on Calvary! there raise thine observatory, and scan by faith the lofty things of nature. Take thee a hermit’s cell in the garden of Gethsemane, and lave thy brow with the waters of Siloa. Let the Bible be thy standard classic—thy last appeal in matters of contention. Let its light be thine illumination, and thou shalt become more wise than Plato; more truly learned than the seven sages of antiquity.

    — C.H. Spurgeon, ‘Christ Crucified’, Sermon No. 7-8

L

  • Cannot do anything? Cannot you put a tract in your hat, and drop it where you go? Cannot you speak a word to a child? Where does this man come from that cannot do anything? There is a spider on the wall; but he taketh hold on kings’ palaces, and spinneth his web to rid the world of noxious flies. There is a nettle in the corner of the churchyard; but the physician tells me it has its virtues. There is a tiny star in the sky; but that is noted in the chart, and the mariner looks at it. There is an insect under water; but it builds a rock. God made all these things for something; but here is a man that God made, and gave him nothing at all to do. I do not believe it. God never makes useless things; he has no superfluous workmanship. I care not what you are; you have somewhat to do. And oh! may God show you what it is, and then make you do it, by the wondrous compulsion of his providence and his grace.

    — C.H. Spurgeon, ‘The Church of Christ’, Sermon No. 28

  • The law never remits a farthing of debt: it says, “Sin—punishment.” They are linked together with adamantine chains; they are tied, and cannot be severed. The law speaks not of sin and mercy; mercy comes in the gospel. The law says, “Sin—die; transgress—be chastised; sin—hell.”

    — C.H. Spurgeon, ‘Thoughts on the Last Battle’, Sermon No. 23

  • John Berridge says he preached morality till there was not a moral man left in the village; and there is no way of injuring morality like legal preaching. The preaching of good works, and the exhorting men to holiness, as the means of salvation, is very much admired in theory; but when brought into practice, it is found not only ineffectual, but more than that—it becomes even “a savour of death unto death.”

    — C.H. Spurgeon, ‘The Two Effects of the Gospel’, Sermon No. 26

  • There was a time, remember, when England was no more free than any other country, when men could not speak their sentiments freely, when kings were despots, when Parliaments were but a name. Who won our liberties for us? who have loosed our chains? Under the hand of God, I say, the men of religion—men like the great and glorious Cromwell, who would have liberty of conscience, or die—men who, if they could not reach kings’ hearts, because they were unsearchable in cunning, would strike kings low, rather than they would be slaves. We owe our liberty to men of religion, to men of the stern Puritanical school—men who scorned to play the craven and yield their principles at the command of man. And if we ever are to maintain our liberty (as God grant we may) it shall be kept in England by religious liberty—by religion.
    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9

  • It is a great deal easier to set a story afloat than to stop it. If you want truth to go round the world you must hire an express train to pull it; but if you want a lie to go round the world, it will fly; it is as light as a feather, and a breath will carry it. It is well said in the old Proverb, “A lie will go round the world while truth is pulling its boots on.” Nevertheless, it does not injure us; for if light as a feather it travels as fast, its effect is just about as tremendous as the effect of down, when it is blown against the walls of a castle: it produces no damage whatever, on account of its lightness and littleness. Fear not, Christian. Let slander fly, let envy send forth its forked tongue, let it hiss at you, your bow shall abide in strength.
    — C.H. Spurgeon, ‘Joseph Attacked by the Archers’, Sermon No. 17

  • This sight shall vanish soon; and you and I shall vanish with it. We are but a show. This life is but “a stage whereon men act;” and then we pass behind the curtain, and we there unmask ourselves, and talk with God. The moment we begin to live we begin to die. The tree has long been growing that shall be sawn to make you a coffin. The sod is ready for you all. But this scene is to appear again soon. One short dream, one hurried nap, and all this sight shall come o’er again. We shall all awake, and as we stand here now, we shall stand together, perhaps, even more thickly pressed. But we shall stand on the level then—the rich and poor, the preacher and hearer. There will be but one distinction—righteous and wicked.

    — C.H. Spurgeon, ‘The Hope of Future Bliss’, Sermon No. 25

  • However light man may make of sin during the time of God’s forbearance, it will prove in the end to be an evil and bitter thing.
    — Andrew Fuller, Exposition of Genesis, Discourse X

M

  • A cheating world can win man’s heart; a little gold can win man’s heart; a trump of fame and a little clamour of applause can win man’s heart. But there is not a minister breathing that can win man’s heart himself. He can win his ears and make them listen; he can win his eyes, and fix those eyes upon him; he can win the attention, but the heart is very slippery. Yes, the heart is a fish that troubles all gospel fishermen to hold. You may sometimes pull it almost all out of the water; but slimy as an eel, it slippeth between your fingers, and you have not captured it after all. Many a man has fancied that he has caught the heart but has been disappointed. It would take a strong hunter to overtake the hart on the mountains. It is too fleet for human foot to approach. The Spirit alone has power over man’s heart.

    — C.H. Spurgeon, ‘The Power of the Holy Ghost’, Sermon No. 30

    The heart is like a dark cellar, full of lizards, cockroaches, beetles, and all kinds of reptiles and insects, which in the dark we see not, but the law takes down the shutters and lets in the light, and so we see the evil.

    — C.H. Spurgeon, ‘Law and Grace’, Sermon No. 37

  • The great end of marriage, in a good man, should not be to gratify his fancy, nor to indulge his natural inclinations, but to obtain a helper; and the same in a woman. We need to be helped on in our way to heaven, instead of being hindered and corrupted. Hence it was that, in the law, marriages with idolaters were forbidden (Deut. vii. 3, 4;) and hence Christian marriages were limited to those “in the Lord,” 1 Cor. vii. 39. The examples which we have seen of the contrary have, by their effects, justified these injunctions. I would earnestly entreat serious young people, of both sexes, as they regard God’s honor, their own spiritual welfare, and the welfare of the church of God, to avoid being unequally yoked together with unbelievers.

    — Andrew Fuller, Exposition of Genesis, Discourse X

  • Most of you do just as everybody else does, and that is enough for you. If you see so-and-so do a dishonest thing in business, it is sufficient for you that everybody does it. If ye see that the majority of mankind have certain habits, ye succomb, ye yield. Ye think, I suppose, that to march to hell in crowds, will help to diminish the fierce heat of the burning of the bottomless pit, instead of remembering that the more faggots the fiercer will be the flame. Men usually swim with the stream like a dead fish; it is only the living fish that goes against it. It is only the Christian who despises customs, who does not care for conventionalisms, who only asks himself the question, “Is it right or is it wrong? If it is right, I will be singular. If there is not another man in this world who will do it, I will do it; should a universal hiss go up to heaven, I will do it still; should the very stones of earth fly up, and stone me to death, I will do it still; though they bind me to the stake, yet I must do it; I will be singularly right; if the multitude will not follow me, I will go without them; I will be glad if they will all go and do right as well, but if not, I will despise their customs; I care not what others do; I shall not be weighed by other men; to my own Master I stand or fall. Thus I conquer and overcome the customs of the world.”

    — C.H. Spurgeon, ‘The Victory of Faith’, Sermon No. 14

  • There is a good woman there, a mother, perhaps, she says, “Well, I do not often go out—I keep house with my children, and seem to be doing no good.” Mother, do not say so, your position is a high, lofty, responsible one; and in training up children for the Lord, you are doing as much for his name as yon eloquent Apollos, who so valiantly preached the word.

    — C.H. Spurgeon, ‘Sweet Comfort for Feeble Saints’, Sermon No. 6

  • “Music hath charms.” I am sure sacred music has; for I have felt something of its charms whilst we have been singing that glorious hymn just now. There is a potency in harmony; there is a magic power in melody, which either melts the soul to pity, or lifts it up to joy unspeakable. I do not know how it may be with some minds; they possibly may resist the influence of singing; but I cannot. When the saints of God, in full chorus, “chaunt the solemn lay,” and when I hear sweet syllables fall from their lips, keeping measure and time, then I feel elevated; and, forgetting for a time everything terrestrial, I soar aloft towards heaven. If such be the sweetness of the music of the saints below, where there is much of discord and sin to mar the harmony, how sweet must it be to sing above, with cherubim and seraphim. Oh, what songs must those be which the Eternal ever hears upon his throne! What seraphic sonnets must those be which are thrilled from the lips of pure immortals, untainted by a sin, unmingled with a groan: where they warble ever hymns of joy and gladness, never intermingled with one sigh, or groan, or worldly care. Happy songsters! When shall I your chorus join?

    — C.H. Spurgeon, ‘The Kingly Priesthood of the Saints’, Sermon No. 10

N

  • But if there be one book I love to read above all others, next to the book of God, it is the volume of nature. I care not what letters they are that I read, whether they be the golden spellings of the name of God up yonder in the stars, or whether I read, in rougher lines, his name printed on the rolling floods, or see it hieroglyphed in the huge mountain, the dashing cataract, or the waving forest. Wherever I look abroad in nature I love to discern my Father’s name spelled out in living characters;

    — C.H. Spurgeon, ‘What are the Clouds?’ Sermon No. 36

P

  • There are some who believe, or at least seem to imagine, that it is not possible to know whether our sins are forgiven in this life. We may have hope, it is thought, that at last there will be a balance to strike on our side. But this will not satisfy the poor soul who is really seeking pardon, and is anxious to find it; and God has therefore blessedly told us, that he blotteth out our sin now; that he will do it at any moment the sinner believes. As soon as he trusts in his crucified God, all his sins are forgiven, whether past, present, or to come. Even supposing that he is yet to commit them, they are all pardoned. If I live eighty years after I receive pardon, doubtless I shall fall into many errors, but the one pardon will avail for them as well as for the past. Jesus Christ bore our punishment, and God will never require at my hands the fulfilment of that law which Christ has honored in my stead; for then would there be injustice in heaven: and that be far from God. It is no more possible for a pardoned man to be lost than for Christ to be lost, because Christ is the sinner’s surety. Jehovah will never require my debt to be paid twice. Let none impute injustice to the God of the whole earth: let none suppose that he will twice exact the penalty of one sin.

    — C.H. Spurgeon, ‘Forgiveness’, Sermon No. 24

  • O Christian, do not thou be saying, “Where are the swallows gone? they are gone: they are dead.” They are not dead; they have skimmed the purple sea, and gone to a far off land; but they will be back again by-and-by. Child of God, say not the flowers are dead; say not the winter has killed them, and they are gone. Ah! no; though winter hath coated them with the ermine of its snow; they will put up their heads again, and will be alive very soon. Say not, child of God, that the sun is quenched, because the cloud hath hidden it. Ah! no; he is behind there, brewing summer for thee; for when he cometh out again, he will have made the clouds fit to drop in April showers, all of them mothers of the sweet May flowers. And oh! above all, when thy God hides his face, say not, that he has forgotten thee. He is but tarrying a little while to make thee love him better; and when he cometh, thou shalt have joy in the Lord, and shalt rejoice with joy unspeakable. Waiting, exercises our grace; waiting, tries our faith; therefore, wait on in hope; for though the promise tarry, it can never come too late.

    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13

  • I have sometimes when quoting a passage out of the apostle Paul been met by somebody replying that “really they did not think Paul so great an authority as other Scripture writers.” I was astonished at hearing of the following dialogue between two young persons. One remarked, “Mr. Spurgeon is too high in doctrine.” Said her friend: “He is not higher than St. Paul.” “No,” said she, “but St. Paul was not quite right according to my opinion.” I was very glad to sink in the same boat as Paul, for if Paul was not right in the view of poor pitiful creatures, verily Spurgeon should not care. I would rather be wrong with Paul than right with anybody else, because Paul was inspired.

    — C.H. Spurgeon, ‘A Wise Desire’, Sermon No. 33

  • Persecution damages our enemies; it cannot hurt us. Let them still go on; let them still fight; all their arrows fall back upon themselves. And as for aught of evil that is done against us, it is but small and light compared with the damage that is done to their own cause.

    — C.H. Spurgeon, ‘God’s People in the Furnace’, Sermon No. 35

  • Men boasted that they were wise; they said that they could find out God to perfection; and in order that their folly might he refuted once and for ever, God gave them the opportunity of so doing. He said “Worldly wisdom, I will try thee. Thou sayest that thou art mighty, that thine intellect is vast and comprehensive, that thine eye is keen, that thou canst unravel all secrets; now, behold, I try thee: I give thee one great problem to solve. Here is the universe; stars make its canopy, fields and flowers adorn it, and the floods roll o’er its surface; my name is written therein; the invisible things of God may be clearly seen in the things which are made. Philosophy, I give thee this problem—find me out. Here are my works—find me out. Discover in the wondrous world which I have made, the way to worship me acceptably. I give thee space enough to do it—there are data enough. Behold the clouds, the earth, and the stars. I give thee time enough; I will give thee four thousand years, and I will not interfere; but thou shalt do as thou wilt with thine own world. I will give thee men in abundance, for I will make great minds and vast, whom thou shalt call lords of earth; thou shalt have orators, thou shalt have philosophers. Find me out, O reason, find me out, O wisdom; discover my nature, if thou canst: find me out unto perfection, if thou art able; and if thou canst not, then shut thy mouth for ever, and then I will teach thee that the wisdom of God is wiser than the wisdom of man; yea that the foolishness of God is wiser than men.”

    — C.H. Spurgeon, ‘Christ Crucified’, Sermon No. 7-8



    Ah! thou wise man, full of worldly wisdom; thy wisdom will stand thee here, but what wilt thou do in the swellings of Jordan? Philosophy may do well for thee to lean upon whilst thou walkest through this world; but the river is deep, and thou wilt want something more than that. If thou hast not the arm of the Most High to hold thee up in the flood and cheer thee with promises, thou wilt sink, man; with all thy philosophy, thou wilt sink; with all thy learning, thou shalt sink, and be washed into that awful ocean of eternal torment, where thou shalt be for ever.

    — C.H. Spurgeon, ‘Christ Crucified’, Sermon No. 7-8

  • No time to pray? Had you time to dress? There is a time for every purpose under heaven, and if you had purposed to pray, you would have prayed. Sons of God cannot live without prayer. They are wrestling Jacobs. They are men in whom the Holy Ghost so works, that they can no more live without prayer than I can live without breathing. They must pray.

    — C.H. Spurgeon, ‘The Immutability of God’, Sermon No. 1



    Do you see that man trying to obtain a hearing from his Maker? How he stands! He speaks Latin and blank verse before the Almighty’s throne; but God sits in calm indifference, paying no attention. Then the man tries a different style; procures a book, and bending his knee again, prays in a delightful form the best old prayer that could ever be put together; but the Most High disregards his empty formalities. At last the poor creature throws the book away, forgets his blank verse, and says, “O Lord, hear, for Christ’s sake.” “Hear him,” says God, “I have heard him.” There is the mercy thou hast sought. One hearty prayer is better than ten thousand forms. One prayer coming from the soul is better than a myriad cold readings. As for prayers that spring from the mouth and head only, God abhors them; he loves those that come deep from the heart.

    — C.H. Spurgeon, ‘Paul’s First Prayer’, Sermon No. 16


    The mere reading of a book of daily devotion will not prove you a child of God; if you pray in private, then you have a sincere religion; a little religion, if sincere, is better than mountains of pretence. Home piety is the best piety. Praying will make you leave off sinning, or sinning will make you leave off praying. Prayer in the heart proves the reality of conversion. A man may be sincere, but sincerely wrong. Paul was sincerely right. “Behold, he prayeth,” was the best argument that his religion was right. If any one should ask me for an epitome of the Christian religion, I should say it is in that one word—“prayer.” If I should be asked, “What will take in the whole Christian experience?” I should answer, “prayer.” A man must have been convinced of sin before he could pray; he must have had some hope that there was mercy for him before he could pray. In fact, all the Christian virtues are locked up in that word, prayer. Do but tell me you are a man of prayer, and I will reply at once, “Sir, I have no doubt of the reality, as well as the sincerity, of your religion.”

    — C.H. Spurgeon, ‘Paul’s First Prayer’, Sermon No. 16


    Perhaps you have lost your evidence this morning; you do not know whether you are a child of God or not; I will tell you where you lost your confidence—you lost it in your closet. Whenever a Christian backslides, his wandering commences in his closet. I speak what I have felt. I have often gone back from God—never so as to fall finally, I know, but I have often lost that sweet savour of his love which I once enjoyed. I have had to cry, “Those peaceful hours I once enjoyed, How sweet their memory still! But they have left an aching void! The world can never fill.” I have gone up to God’s house to preach, without either fire or energy; I have read the Bible, and there has been no light upon it; I have tried to have communion with God, but all has been a failure. Shall I tell where that commenced? It commenced in my closet. I had ceased, in a measure, to pray. Here I stand, and do confess my faults; I do acknowledge that whene’er I depart from God it is there it doth begin. Oh Christians, would you be happy? Be much in prayer. Would ye be victorious? Be much in prayer.

    — C.H. Spurgeon, ‘Paul’s First Prayer’, Sermon No. 16


    Prayer is the ship which bringeth home the richest freight. It is the soil which yields the most abundant harvest. Brother, when you rise in the morning your business so presses, that with a hurried word or two, down you go into the world, and at night, jaded and tired, you give God the fag end of the day. The consequence is, that you have no communion with him. The reason we have not more true religion now, is because we have not more prayer.

    — C.H. Spurgeon, ‘Paul’s First Prayer’, Sermon No. 16

    Prayerless souls are Christless souls; for you can have no real fellowship with Christ, no communion with the Father, unless you approach his mercy-seat, and be often there; and yet if you are condemning yourselves, and lamenting that this has been your condition, you need not despair, for this mercy is for you: “Thou hast not called upon me, O Jacob;” yet, “I, even I, am he that blotteth out thy transgressions for mine own sake.”

    — C.H. Spurgeon, ‘Forgiveness’, Sermon No. 24

    A certain merchant wishes that he were as rich as he used to be:—he was wont to send his ships over to the gold country, to bring him home cargoes of gold; but ne’er a ship has been out of port lately, and therefore can he wonder that he has had no cargo of gold? So when a man prayeth he sends a ship to heaven, and it comes back laden with gold; but if he leaves off supplication, then his ship is weather-bound and stays at home, and no wonder he cometh to be a poor man.

    — C.H. Spurgeon, ‘Comfort to the Desponding’, Sermon No. 51

  • I remember your earnest groans and petitions—how you would assemble together in the house of prayer in multitudes, and cry out to God to help his servant. We cannot meet in such style at present; but do you still pray in private? Have you forgotten me? Have you ceased to cry out to God? Oh! my friends, with all the entreaties that a man can use, let me appeal to you. Recollect who I am, and what I am—a child, having little education, little learning, ability, or talent; and here am I called upon week after week to preach to this crowd of people. Will ye not, my beloved, still plead for me? Has not God been pleased to hear your prayers ten thousand times? And will ye now cease, when a mighty revival is taking place in many churches? Will ye now stop your petitions? Oh! no; go to your houses, fall upon your knees, cry aloud to God to enable you still to hold up your hands like Moses on the hill, that Joshua below may fight and overcome the Amalekites. Now is the time for victory; shall we lose it? This is the high tide that will float us over the bar; now let us put out the oars; let us pull by earnest prayer, crying for God the Spirit to fill the sails! Ye who love God, of every place and every denomination, wrestle for your ministers; pray for them; for why should not God even now pour out his Spirit? What is the reason why we are to be denied Pentecostal seasons? Why not this hour, as one mighty band, fall down before him, and entreat him for his Son’s sake, to revive his drooping church? Then would all men discern, that we are verily the disciples of Christ.

    — C.H. Spurgeon, ‘Christ’s People—Imitators of Him’, Sermon No. 21

  • If a man be truly called of God to the ministry, I will defy him to withhold himself from it. A man who has really within him the inspiration of the Holy Ghost calling him to preach cannot help it. He must preach. As fire within the bones, so will that influence be until it blazes forth. Friends may check him, foes criticise him, despisers sneer at him, the man is indomitable; he must preach if he has the call of heaven.

    — C.H. Spurgeon, ‘Preach the Gospel’, Sermon No. 34

  • But, if there is one in heaven who has more joy than another over the conversion of a sinner, it is a minister, one of God’s true ministers. Oh, my hearers, ye little think how God’s true ministers do love your souls. Perhaps ye think it is easy work to stand here and preach to you. God knows, if that were all, it were easy work; but when we think that when we speak to you, your salvation or damnation, in some measure depends upon what we say—when we reflect that if we are unfaithful watchmen, your blood will God require at our hands—oh, good God, when I reflect that I have preached to thousands in my lifetime, many thousands, and have perhaps said many things I ought not to have said, it startles me, it makes me shake and tremble. Luther said he could face his enemies, but could not go up his pulpit stairs without his knees knocking together. Preaching is not child’s play; it is not a thing to be done without labor and anxiety; it is solemn work; it is awful work, if you view it in its relation to eternity.

    — C.H. Spurgeon, ‘Paul’s First Prayer’, Sermon No. 16

    We ought, each of us, who are entrusted with the ministry, to seek to preach all truth. I know it may be impossible to tell you all of it. That high hill of truth hath mists upon its summit. No mortal eye can see its pinnacle; nor hath the foot of man ever trodden it. But yet let us paint the mist, if we cannot paint the summit. Let us depict the difficulty itself if we cannot unravel it. Let us not hide anything; but if the mountain of truth be cloudy at the top, let us say, “Clouds and darkness are around him.” Let us not deny it; and let us not think of cutting down the mountain to our own standard, because we cannot see its summit, or cannot reach its pinnacle. He who would preach the gospel must preach all the gospel. He who would have it said he is a faithful minister, must not keep back any part of revelation.

    — C.H. Spurgeon, ‘Preach the Gospel’, Sermon No. 34

    To preach the gospel is not to talk about what the gospel is, but to preach it into the heart, not by your own might, but by the influence of the Holy Ghost—not to stand and talk as if we were speaking to the angel Gabriel, and telling him certain things, but to speak as man to man and pour our heart into our fellow’s heart. This I take it, is to preach the gospel, and not to mumble some dry manuscript over on Sunday morning or Sunday evening. To preach the gospel is not to send a curate to do your duty for you; it is not to put on your fine gown and then stand and give out some lofty speculation. To preach the gospel is not, with the hands of a bishop, to turn over some beautiful specimen of prayer, and then to go down again and leave it to some humbler person to speak. Nay; to preach the gospel is to proclaim with trumpet tongue and flaming zeal the unsearchable riches of Christ Jesus, so that men may hear, and understanding, may turn to God with full purpose of heart. This is to preach the gospel.

    — C.H. Spurgeon, ‘Preach the Gospel’, Sermon No. 34

    He who preaches best feels that he preaches worst. He who has set up some lofty model in his own mind of what eloquence should be, and what earnest appeal ought to be, will know how much he falls below it. He, best of all, can reprove himself when he knows his own deficiency.

    — C.H. Spurgeon, ‘Preach the Gospel’, Sermon No. 34

  • My friends, I do not believe it is preaching Christ and him crucified, to give our people a batch of philosophy every Sunday morning and evening, and neglect the truth of this Holy Book. I do not believe it is preaching Christ and him crucified, to leave out the main cardinal doctrines of the Word of God, and preach a religion which is all a mist and a haze, without any definite truths whatever. I take it that man does not preach Christ and him crucified, who can get through a sermon without mentioning Christ’s name once; nor does that man preach Christ and him crucified who leaves out the Holy Spirit’s work, who never says a word about the Holy Ghost, so that indeed the hearers might say, “We do not so much as know whether there be a Holy Ghost.” And I have my own private opinion that there is no such a thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering, love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the peculiar redemption which Christ made for his elect and chosen people; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having believed. Such a gospel I abhor. The gospel of the Bible is not such a gospel as that. We preach Christ and him crucified in a different fashion, and to all gainsayers we reply, “We have not so learned Christ.”

    — C.H. Spurgeon, ‘Christ Crucified’, Sermon No. 7-8

  • You would say, that is too high doctrine; and I would reply, very likely it is for you, but it is the truth of God, and it is sweet doctrine for me. I love to know, that if I am predestinated according to the foreknowledge of God the Father, I must be saved; if I was purchased by the Son’s blood, I cannot be lost, for it would be impossible for Jesus Christ to lose one whom he has redeemed, otherwise he would be dissatisfied with his labours. I know that where he has begun the good work he will carry it on. I never fear that I shall fall away, or be lost; my only fear is, lest I should not have been right at first; but, provided I am right, if I be really a child of God, I might believe that the sun would be smitten with madness, and go reeling through the universe like a drunken man—I might believe that the stars would run from their courses, and instead of marching with their measured tramp, as now they do, whirl on in wild courses like the dance of Bacchanals—I could even conceive that this great universe might all subside in God, “even as a moment’s foam subsides again upon the wave that bears it;” but neither reason, heresy, logic, eloquence, nor a conclave of divines, shall make me pay a moment’s attention to the vile suggestion, that a child of God may ever perish. Hence I tread this earth with confidence.

    — C.H. Spurgeon, ‘The Peculiar Sleep of the Beloved’, Sermon No. 12

  • Strange is it that the easy yoke of the Lord should so gall the shoulders of the proud, while the iron bands of Satan they bind about themselves as chains of honour: they boastfully cry unto God, “Who is lord over us?” and hear not the hollow voice of the evil one, who cries from the infernal lake, “I am your lord, and right faithfully do ye serve me.”

    — C.H. Spurgeon, Exposition of Psalms, Psalm XII

  • Why, if you had it revealed to you, that you would die at twenty minutes past twelve next Sunday, you would go on in sin up till twelve o’clock, and then you would say, “There are twenty minutes more—time enough yet;” and so until the twenty minutes past had come, when your soul would sink into eternal flames. Such is procrastination. It is the thief of time; it steals away our life; and did we know the hour of our dissolution, we should be no more prepared for it than we are now.

    — C.H. Spurgeon, ‘David’s Dying Song’, Sermon No. 19

  • If God should always rock us in the cradle of prosperity—if we were always dandled on the knees of fortune—if we had not some stain on the alabaster pillar, if there were not a few clouds in the sky, some specks in our sunshine—if we had not some bitter drops in the wine of this life, we should become intoxicated with pleasure, we should dream “we stand;” and stand we should, but it would be upon a pinnacle; stand we might, but like the man asleep upon the mast, each moment we should be in jeopardy.

    — C.H. Spurgeon, ‘A Caution to the Presumptuous’, Sermon No. 22

  • He that kicks and struggles in the water, they say, will be sure to sink; but he who lies still will float—so with Providence. He that struggles against it goes down; but he who resigns everything to it, will float along quietly, calmly, and happily.

    — C.H. Spurgeon, ‘A Wise Desire’, Sermon No. 33

  • It has been my privilege to give more prominence in the religious world to those old doctrines of the gospel. I have delighted in the musty old folios which many of my brethren have kept bound in sheepskins and goatskins, on their library shelves. As for new books, I leave them to others. Oh! if we might but go back to those days when the best of men were our pastors—the days of the Puritans. Oh! for a puritanical gospel again; then we should not have the sleepy hearers, the empty chapels, the drowsy preachers, the velvet-mouthed men who cannot speak the truth; but we should have “Glory to God in the highest, on earth peace, and good-will towards men.”

    — C.H. Spurgeon, ‘David’s Dying Song’, Sermon No. 19

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  • Christians do not triumph over the world by reason. Not at all. Reason is a very good thing, and nobody should find fault with it. Reason is a candle: but faith is a sun. Well, I prefer the sun, though I do not put out the candle. I use my reason as a Christian man; I exercise it constantly: but when I come to real warfare, reason is a wooden sword; it breaks, it snaps; while faith, that sword of true Jerusalem metal, cuts to the dividing of soul and body.

    — C.H. Spurgeon, ‘The Victory of Faith’, Sermon No. 14

  • Regeneration is once for all: it cannot be repeated. Scripture has no word or hint that it could be. If men have been washed in the blood of Jesus, and renewed by the Holy Ghost, and this sacred process failed, there remains no more. When old things have passed away and all things have become new, can it be imagined that these will grow old again? No man may therefore say, “Though I go back to my old sin, and cease to pray, or repent, or believe, or have any life of God in me, yet I shall be saved because I was once a believer.” Nay, nay, profane talker; the text saith not, “They shall be saved though they depart from me”; but “They shall not depart from me”—which is a very different matter. Woe unto them that depart from the living God! for they must perish, and with them no covenant of peace has been made.

    — C.H. Spurgeon, ‘Perseverance in Holiness’, Sermon No. 2,108



    Do not deceive yourselves, my beloved. If you imagine that you have been regenerated, and having gone away from God, will be once more born again, you do not know anything about the matter; for “he that is born of God sinneth not.” That is, he does not sin so much as to fall away from grace; “for he keepeth himself, that the evil one toucheth him not.” Happy is the man who is really and actually regenerate, and passed from death unto life!

    — C.H. Spurgeon, ‘The Victory of Faith’, Sermon No. 14

  • Repentance, moreover, is never perfect in any man in this mortal state. We never get perfect faith so as to be entirely free from doubting; and we never get repentance which is free from some hardness of heart. The most sincere penitent that you know will feel himself to be partially impenitent. Repentance is also a continual life-long act. It will grow continually. I believe a Christian on his death-bed will more bitterly repent than ever he did before. It is a thing to be done all your life long. Sinning and repenting—sinning and repenting, make up a Christian’s life. Repenting and believing in Jesus—repenting and believing in Jesus, make up the consummation of his happiness. You must not expect that you will be perfect in “repentance” before you are saved. No Christian can be perfect. “Repentance” is a grace.

    — C.H. Spurgeon, ‘Repentance unto Life’, Sermon No. 44

  • Ah! poor religion, thou hast been sorely shot at by cruel foes, but thou hast not been wounded one-half so much by them as by thy friends. None have hurt thee, O Christianity, so much as those who profess to be thy followers. Who have made these wounds in this fair hand of Godliness? I say, the professor has done this, who has not lived up to his profession; the man, who with pretences, enters the fold, being nought but a wolf in sheep’s clothing. Such men, sirs, injure the gospel more than others; more than the laughing infidel; more than the sneering critic, doth the man hurt our cause, who professes to love it, but in his actions doth belie his love. Christian, lovest thou that cause? Is the name of the dear Redeemer precious to thee? Wouldst thou see the kingdoms of the world become the kingdoms of our Lord and his Christ? Dost thou wish to see the proud man humbled, and the mighty abased? Dost thou long for the souls of perishing sinners, and art thou desirous to win them, and save their souls from the everlasting burning? Wouldst thou prevent their fall into the regions of the damned? Is it thy desire that Christ should see the travail of his soul, and be abundantly satisfied? Doth thy heart yearn over thy fellow immortals? Dost thou long to see them forgiven? Then be consistent with thy religion. Walk before God in the land of the living. Behave as an elect man should do. Recollect what manner of people we ought to be in all holy conversation and godliness. This is the best way to convert the world; yea, such conduct would do more than even the efforts of missionary societies, excellent as they are. Let but men see that our conduct is superior to others, then they will believe there is something in our religion; but if they see us quite the contrary to what we avow, what will they say? “These religious people are no better than others! Why should we go amongst them?” And they say quite rightly. It is but common sense judgment. Ah, my friends, if ye love religion, for her own sake be consistent, and walk in the love of God. Follow Christ Jesus.

    — C.H. Spurgeon, ‘Christ’s People—Imitators of Him’, Sermon No. 21

  • But, most of all, take care to have religion in your houses. A religious house is the best proof of true piety. It is not my chapel, it is my house—it is not my minister, it is my home companion—who can best judge me; it is the servant, the child, the wife, the friend, that can discern most of my real character. A good man will improve his household. Rowland Hill once said he would not believe a man to be a true Christian, if his wife, his children, his servants, and even the dog and cat, were not the better for it. That is being religious. If your household is not the better for your Christianity—if men cannot say, “This is a better house than others,” then be not deceived—ye have nothing of the grace of God.

    — C.H. Spurgeon, ‘Christ’s People—Imitators of Him’, Sermon No. 21

  • A foolish man, who had a fancy to preach in a certain pulpit, though in truth he was quite incapable of the duty, called upon the minister, and assured him solemnly that it had been revealed to him by the Holy Ghost, that he was to preach in his pulpit. “Very well,” said the minister, “I suppose I must not doubt your assertion, but as it has not been revealed to me that I am to let you preach, you must go your way until it is.” I have heard many fanatical persons say the Holy Spirit revealed this and that to them. Now that is very generally revealed nonsense. The Holy Ghost does not reveal anything fresh now. He brings old things to our remembrance. “He shall teach you all things, and bring all things to your remembrance whatsoever I have told you.” The canon of revelation is closed, there is no more to be added. God does not give a fresh revelation, but he rivets the old one. When it has been forgotten, and laid in the dusty chamber of our memory, he fetches it out and cleans the picture, but does not paint a new one. There are no new doctrines, but the old ones are often revived. It is not, I say, by any new revelation that the Spirit comforts. He does so by telling us old things over again; he brings a fresh lamp to manifest the treasures hidden in Scripture; he unlocks the strong chests in which the truth had long lain, and he points to secret chambers filled with untold riches; but he coins no more, for enough is done. Believer! there is enough in the Bible for thee to live upon for ever. If thou shouldst outnumber the years of Methusaleh, there would be no need for a fresh revelation; if thou shouldst live till Christ should come upon the earth, there would be no necessity for the addition of a single word; if thou shouldst go down as deep as Jonah, or even descend as David said he did, into the belly of hell, still there would be enough in the Bible to comfort thee without a supplementary sentence.

    — C.H. Spurgeon, ‘The Comforter’, Sermon No. 5

  • I recollect a story of Mr. Hume, who so constantly affirmed that the light of reason is abundantly sufficient. Being at a good minister’s house one evening, he had been discussing the question, and declaring his firm belief in the sufficiency of the light of nature. On leaving, the minister offered to hold him a candle, to light him down the steps. He said, “No, the light of nature would be enough; the moon would do.” It so happened that the moon was covered with a cloud, and he fell down the steps. “Ah,” said the minister, “you had better have had a little light from above after all, Mr. Hume.” So, supposing the light of nature to be sufficient, we had better have a little light from above too, and then we shall be sure to be right. Better have two lights than only one. The light of creation is a bright light. God may be seen in the stars; his name is written in gilt letters on the brow of night; you may discover his glory in the ocean waves, yea, in the trees of the field; but it is better to read it in two books than in one.

    — C.H. Spurgeon, ‘The Bible’, Sermon No. 15

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  • Salvation is not a selfish thing; God does not give it for us to keep to ourselves, but that we may thereby be made the means of blessing to others; and the great day shall declare that there is not a man living on the surface of the earth but has received a blessing in some way or the other through God’s gift of the gospel. The very keeping of the wicked in life, and granting of the reprieve, was purchased with the death of Jesus; and through his sufferings and death the temporal blessings which both we and they enjoy are bestowed on us. The gospel was sent that it might first bless those that embrace it, and then expand, so as to make them a blessing to the whole human race.

    — C.H. Spurgeon, ‘The Church of Christ’, Sermon No. 28

  • The way whereby benefit is reaped and gotten from this gifted Saviour is only by faith, whereby a man, being put out of himself and seeing himself in the same condition with the lost world, doth flee to Christ, the only remedy, and roll himself upon him as a sufficient Saviour; for it is “he that believeth in him” that “shall not perish.” Albeit a self-condemned sinner have not a particular assurance of an interest in Christ, yet he believeth when he casteth himself upon him on all hazards; and albeit he miss many other qualifications, yet he is not to stand back, but to come to Christ to get what he wanteth.

    — George Hutcheson, Exposition of the Gospel of John, Chapter 3, v.16

  • Moreover, there are some men who seem never to need conversion at all; for we have one instance in Scripture of John the Baptist, of whom it is said, “He was filled with the Holy Spirit, even from his mother’s womb.” And I do not know but what there are some who very early in life have a change of heart. It is quite certain that all infants, (who, doubtless, being each of them elect, do ascend to heaven,) undergo a change of heart without instrumentality; and so there may be some, concerning whom it may be written, that though they were born in sin and shapen in iniquity, yet they were so early taught to know the Lord, so soon brought to his name, that it must have been almost without instrument at all. God can if he pleases cast the instrument aside.

    — C.H. Spurgeon, ‘Conversion’, Sermon No. 45

  • My friend, the philosopher, says it may be very well for me to urge people to read the Bible; but he thinks there are a great many sciences far more interesting and useful than theology. Extremely obliged to you for your opinion, sir. What science do you mean? The science of dissecting beetles, and arranging butterflies? “No,” you say, “certainly not.” The science, then, of arranging stones, and telling us of the strata of the earth? “No, not exactly that.” Which science then? “Oh, all sciences,” say you, “are better than the science of the Bible.” Ah! sir, that is your opinion; and it is because you are far from God, that you say so. But the science of Jesus Christ is the most excellent of sciences. Let no one turn away from the Bible, because it is not a book of learning and wisdom. It is. Would ye know astronomy? It is here: it tells you of the Sun of Righteousness and the Star of Bethlehem. Would you know botany? It is here: it tells you of the plant of renown—the Lily of the Valley and the Rose of Sharon. Would you know geology and mineralogy? You shall learn it here: for you may read of the Rock of Ages, and the White Stone with a name graven thereon, which no man knoweth, saving he that receiveth it. Would ye study history? Here is the most ancient of all the records of the history of the human race. Whate’er your science is, come and bend o’er this book; your science is here.

    — C.H. Spurgeon, ‘The Bible’, Sermon No. 15

  • The Scripture is the Sun; the Church is the Clock, whose hand points to, and whose sound tells us, the hours of the day. The Sun we know to be sure, and regularly constant in his motion; the Clock, as it may fall out, may go too fast or too slow. We are wont to look at and listen to the Clock, to know the time of the day; but where we find the variation sensible, to believe the Sun against the Clock, not the Clock against the Sun. As then, we would condemn him of folly, that should profess to heed the Clock rather than the Sun; so we cannot but justly tax the miscredulity of those, who will rather trust to the Church than to the Scripture.

    — Joseph Hall, Bishop Hall’s Works, Select Thoughts, viii., 137.

  • Sin—a little thing! Is it not a poison! Who knows its deadliness? Sin—a little thing! Do not the little foxes spoil the vines? Sin—a little thing! Doth not the tiny coral insect build a rock that wrecks a navy? Do not little strokes fell lofty oaks? Will not continual droppings wear away stones? Sin—a little thing! It girded his head with thorns that now is crowned with glory. Sin—a little thing! It made him suffer anguish, bitterness, and woe, till he endured “All that incarnate God could bear, with strength enough, and none to spare.”
    — C.H. Spurgeon, ‘A Caution to the Presumptuous’, Sermon No. 22

    Oh! how the man abhors himself when he sees all his rivers of water turned into blood, and loathsomeness creeping over all his being. He learns that sin is no flesh wound, but a stab in the heart; he discovers that the poison has impregnated his veins, lies in his very marrow, and hath its fountain in his inmost heart. Now he loathes himself, and would fain be healed. Actual sin seems not half so terrible as in-bred sin, and at the thought of what he is, he turns pale, and gives up salvation by works as an impossibility.

    — C.H. Spurgeon, ‘Law and Grace’, Sermon No. 37

  • The best of God’s saints have their nights; the dearest of his children have to walk through a weary wilderness. There is not a Christian who has enjoyed perpetual happiness; there is no believer who can always sing a song of joy.

    — C.H. Spurgeon, ‘The Desire of the Soul in Spiritual Darkness’, Sermon No. 31

  • My brethren, I am more and more persuaded every day that the sinner has no power of himself, except that which is given him from above. I know that if I were to stand with my foot upon the golden threshold of heaven’s portal, if I could put this thumb upon the latch, I could not open that door, after having gone so far towards heaven, unless I had still supernatural power communicated to me in that moment. If I had a stone to lift, to work my own salvation, without God’s help to do that, I must be lost, even though it were so little. There is nought that we can do without the power of God. All true strength is divine. As the light cometh from the sun, as the shower from heaven, so doth spiritual strength come from the Father of lights, with whom there is neither variableness nor shadow of a turning.

    — C.H. Spurgeon, ‘Joseph Attacked by the Archers’, Sermon No. 17

  • The head had a certain amount to suffer—that is all finished; but the body has a measured portion to endure also; and the more you suffer so much the less suffering there is for somebody else. There is a certain quantum of trial which the whole church has to sustain before it gets to heaven; for as Jesus Christ was afflicted, even so the whole of his people must have fellowship with his sufferings. There is a cup that is full of mixture, and the righteous must drink it; we must all have a sip thereof; but if one of us can take a deep draught, and do it patiently, there is so much the less for our fellows. Let us not complain, then; for it is in the time of trouble we see most of Jesus.

    — C.H. Spurgeon, ‘Christ Manifesting Himself to His People’, Sermon No. 29

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  • I believe that there are hours with every man, when he has a season of terrific temptation. There was never a vessel that lived upon the mighty deep but sometimes it had to do battle with a storm. There she is, the poor barque, rocked up and down on the mad waves. See how they throw her from wave to wave, and toss her to mid heaven. The winds laugh her to scorn. Old Ocean takes the ship in his dripping fingers, and shakes it to and fro. How the mariners cry out for fear! Do you know how you can put oil upon the waters, and all shall be still? Yes. One potent word shall do it. Let Jesus come; let the poor heart remember Jesus, and steadily then the ship shall sail, for Christ has the helm.

    — C.H. Spurgeon, ‘The Remembrance of Christ’, Sermon No. 2

  • Hear ye who pretend that man is naturally virtuous! That the wickedness of man has in all ages, though at some periods more than others, been great upon the earth, can scarcely be called in question; but that “every imagination of the thoughts of his heart should be only evil, and that continually,” is more than men in general will allow. Yet such is the account here given. Mark the affecting gradation. Evil: evil without mixture; “only evil.” Evil without cessation; “continually.” Evil from the very fountain head of action; “the imagination of the thoughts of the heart.” Nor is it a description of certain vicious characters only, but of “man,” as left to himself. And all this “God saw,” who sees things as they are. This doctrine is fundamental to the gospel: the whole system of redemption rests upon it; and I suspect that every false scheme of religion which has been at any time advanced in the world, might be proved to have originated in the denial of it.

    — Andrew Fuller, Exposition of Genesis, Discourse X (Gen. 6:1-7)

  • If I had no trouble, I would not believe myself one of the family. If I never had a trial, I would not think myself a heir of heaven.

    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13


    It is said by the old writers, that the nightingale never sang so sweetly as when she sat among thorns, since say they, the thorns prick her breast, and remind her of her song. So it may be with you. Ye, like the larks, would sleep in your nest did not some trouble pass by and affright you; then you stretch your wings, and carolling the matin song, rise to greet the sun. Trials are sent to wean you from the world; bitters are put into your drink, that ye may learn to live upon the dew of heaven: the food of earth is mingled with gall, that ye may only seek for true bread in the manna which droppeth from the sky. Your soul without trouble would be as the sea if it were without tide or motion; it would become foul and obnoxious.

    — C.H. Spurgeon, ‘David’s Dying Song’, Sermon No. 19

    Previous to trial you may generally expect a season of joy; and when that season of joy is over, you may say, “We must expect some danger now, for we have received too much delight.” But when the trial comes, then expect to have delight with it; for our troubles are generally proportioned to our joys, and our joys are usually proportioned to our troubles. The more bitter the vessel of grief, the sweeter the cup of consolation; the heavier weight of trial here, the brighter the crown of glory hereafter. In fact, the same word in Hebrew signifies “weight” and “glory.” A weight of trouble is a glory to a Christian, for it is an honor to him; and glory is a weight, for it often bows him down, and makes him lie low at his Master’s feet.

    — C.H. Spurgeon, ‘Christ Manifesting Himself to His People, Sermon No. 29

    Better to have a Christian’s days of sorrow, than a worldling’s days of mirth. Better to have a Christian’s sorrows than a worldling’s joys. Ah! happier to be chained in a dungeon with a Paul than reign in the palace with an Ahab. Better to be a child of God in poverty than a child of Satan in riches.

    — C.H. Spurgeon, ‘The Desire of the Soul in Spiritual Darkness’, Sermon No. 31

    There are some goods whose colour you can only see by daylight—and there are many professors the colour of whom you can only see by daylight. If they were in the night of trouble and persecution you would find that there was very little in them. They are good by daylight but they are bad by night. But, beloved, do you not know that the best test of a Christian is the night? The nightingale, if she would sing by day when every goose is cackling, would be reckoned no better a musician than the wren. A Christian if he only remained steadfast by daylight, when every coward is bold, what would he be? There would be no beauty in his courage, no glory in his bravery.

    — C.H. Spurgeon, ‘The Desire of the Soul in Spiritual Darkness’, Sermon No. 31

    It does not matter to a porter how heavy a load may be, if he can find another to carry it all for him. But if he is to carry it all himself, of course he does not like a heavy load. So one man bears his troubles himself and gets his back nearly broken; but the other cast his troubles on the Lord. Ah! it does not matter how heavy troubles are if you can cast them on the Lord. The heavier they are so much the better, for the more you have got rid of, and the more there is laid upon the Rock. Never be afraid of troubles. However heavy they are, God’s eternal shoulders can bear them. He, whose omnipotence is testified by revolving planets, and systems of enormous worlds, can well sustain you.

    — C.H. Spurgeon, ‘What are the Clouds?’ Sermon No. 36

    I do verily think in my own soul that a believer in a dungeon reflects more glory on his Master than a believer in paradise; that a child of God in the burning fiery furnace, whose hair is yet unscorched, and upon whom the smell of the fire has not passed, displays more the glory of Godhead than even he who stands with a crown upon his head, perpetually singing praises before the Eternal throne. Nothing reflects so much honor on a workman as a trial of his work, and its endurance of it. So with God.

    — C.H. Spurgeon, ‘Christ’s Prayer for His People’, Sermon No. 47

  • Truth is a strong tower, and never requires to be buttressed with error. God’s Word will stand against all man’s devices.

    — C.H. Spurgeon, ‘The Sin of Unbelief’, Sermon No. 3

    Truth is a path so narrow that two can scarce walk together in it; we usually tread the narrow way in single file; two men can seldom walk arm in arm in the truth. We believe the same truth in the main but we cannot walk together in the path, it is too narrow. The way of truth is very difficult. If you step an inch aside on the right you are in a dangerous error, and if you swerve a little to the left you are equally in the mire. On the one hand there is a huge precipice, and on the other a deep morass; and unless you keep to the true line, to the breadth of a hair, you will go astray. Truth is a narrow path indeed. It is a path the eagle’s eye hath not seen, and a depth the diver hath not visited. It is like the veins of metal in a mine, it is often of excessive thinness, and moreover it runneth not in one continued layer. Lose it once, and you may dig for miles and not discover it again; the eye must watch perpetually the direction of the lode. Grains of truth are like the grains of gold in the rivers of Australia—they must be shaken by the hand of patience, and washed in the stream of honesty, or the fine gold will be mingled with sand. Truth is often mingled with error, and it is hard to distinguish it; but we bless God it is said, “When the Spirit of truth is come, he will guide you into all truth.”

    — C.H. Spurgeon, ‘The Holy Ghost—The Great Teacher’, Sermon No. 50

U

  • Unbelief hath more phases than the moon, and more colors than the chameleon. Common people say of the devil, that he is seen sometimes in one shape, and sometimes in another. I am sure this is true of Satan’s first-born child—unbelief, for its forms are legion. . . . Infidelity, deism, and atheism, are the ripe fruits of this pernicious tree; they are the most terrific eruptions of the volcano of unbelief. Unbelief hath become of full stature, when quitting the mask and laying aside disguise, it profanely stalks the earth, uttering the rebellious cry, “No God,” striving in vain to shake the throne of the divinity, by lifting up its arm against Jehovah, and in its arrogance would “Snatch from his hand the balance and the rod, Re-judge his justice—be the god of God.” Then truly unbelief has come to its full perfection, and then you see what it really is, for the least unbelief is of the same nature as the greatest.

    — C.H. Spurgeon, ‘The Sin of Unbelief’, Sermon No. 3

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  • I am bold to say, that if a man be destitute of the grace of God, his works are only works of slavery; he feels forced to do them. I know before I came into the liberty of the children of God, if I went to God’s house, I went because I thought I must do it; if I prayed, it was because I feared some misfortune would happen in the day if I did not; if I ever thanked God for a mercy, it was because I thought I should not get another if I were not thankful; if I performed a righteous deed, it was with the hope that very likely God would reward me at last, and I should be winning some crown in heaven. A poor slave, a mere Gibeonite, hewing wood and drawing water. If I could have left off doing it, I should have loved to do so. If I could have had my will, there would have been no chapel-going for me, no religion for me—I would have lived in the world and followed the ways of Satan, if I could have done as I pleased. As for righteousness, it was slavery; sin would have been my liberty. But now, Christian, what is your liberty? What makes you come to the house of God to-day?

    — C.H. Spurgeon, ‘Spiritual Liberty’, Sermon No. 9

  • Then, man of God, look around thee. Do not be asleep. Open thine eyes, and look around thee. Where art thou? Is that man a friend next to thee? No; thou art in an enemy’s country. This is a wicked world. Half the people, I suppose, profess to be irreligious, and those who profess to be pious, often are not. 'Cursed is he that trusteth in man and maketh flesh his arm.'—'Blessed is he that trusteth in the Lord, and whose hope the Lord is.'—'As for men of low degree, they are vanity;' the voice of the crowd is not worth having; and as for 'men of high degree, they are a lie,' which is worse still. The world is not to be trusted in, not to be relied upon. The true Christian treads it beneath his feet, with 'all that earth calls good or great.'

    — C.H. Spurgeon, ‘Consolation Proportionate to Spiritual Sufferings’, Sermon No. 13


    A smiling world is worse than a frowning one. She saith, “I cannot smite the man low with my repeated blows, I will take off my mailed glove, and showing him a fair white hand, I’ll bid him kiss it. I will tell him I love him: I will flatter him, I will speak good words to him.” John Bunyan well describes this Madam Bubble: she has a winning way with her; she drops a smile at the end of each of her sentences; she talks much of fair things, and tries to win and woo. Oh, believe me, Christians are not so much in danger when they are persecuted as when they are admired.

    — C.H. Spurgeon, ‘The Victory of Faith’, Sermon No. 14

Book Quote Extracts

All of Grace - C.H. Spurgeon

All of Grace - C.H. Spurgeon
Before the Throne - Allen S. Nelson IV

Before the Throne - Allen S. Nelson IV
Body of Divinity - Thomas Watson

Body of Divinity - Thomas Watson
Personal Declension and Revival of Religion in the Soul - Octavius Winslow

Personal Declension and Revival of Religion in the Soul - Octavius Winslow