This delightful sermon is taken from Moses’ dying words. Spurgeon asks why, given the danger of proclaiming the happiness of man (because of his tendency to exalt himself), Moses should be carried along by the Holy Spirit so to speak? He suggests that dwelling upon our happiness in the right way should console us in our trouble and inspire us for future service. With that in mind, he urges us to chide ourselves for our spiritual unhappiness, if we are Christians, for we have so many good reasons for joy. We are saved, and that by the Lord himself! We are both shielded by God and divinely armed for our spiritual warfare! Our victory is secure! With the bulk of his preaching time gone, Spurgeon spends the last minutes of his sermon hammering home the blessings of grasping our blessings in Christ, running through the impact on ourselves of enjoying God in this way, culminating in the effect it has through us on others, as we commend the grace of God in the Saviour to sinners. He closes by urging the lost to taste and see that the Lord is good, to realise that we have—in our highest flights of heavenly eloquence—failed to tell them the half of the joy the happy spiritual Israel, a people saved by the Lord.

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In another sermon from Psalm 119, Spurgeon focuses on spiritual quickening—the enlivening and invigorating of his title—by means of the Word of God brought to bear upon our hearts. It is simple and straightforward in its arrangement, as so often with Spurgeon. He first gives us various reasons why we need such quickening. Next, he points out some motives to seek this enlivening and invigorating of the soul. Thirdly, he mentions some ways in which it is worked in our hearts. Finally, he suggests certain pleas for obtaining this blessing, drawn from the psalm itself. It is, of course, a sermon soaked in grace, for Spurgeon is properly persuaded that there is no spiritual life outside of and apart from Jesus Christ himself. It is also a very realistic sermon, for it takes full account of our need of life at every stage of Christian experience. Indeed, the preacher would have us grasp the three needful blessings in three important phases of the reality of spiritual life. First, that sinners might ask the Lord for life (which would itself indicate that life was coming). Second, that, every Christian would be always praying for invigorating grace, stirring the soul. Third, that every child of God would be marked by a lively appetite for ever-increasing measures of his favour, lifting us ever closer to Christ and into nearer fellowship with the triune God.

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Every believer is a student and servant of God, and therefore desires to know God’s word. Here Spurgeon moves from the prayer of such a student—to understand the way of the Lord’s precepts—to the occupation of the scholar—speaking of the Lord’s wondrous ways. Of course, in dealing with these two elements, Spurgeon overflows with gospel delight, taken up with the manner in which God has made himself known in Jesus Christ, and our pleasure in making known God manifest in his Son. But the preacher also wants to drive home that connection between understanding and declaration, between study and service, and so he pleads how the enchantment of divine truth fills our hearts and our mouths with good things. During this season, Spurgeon mentions a couple of times a Tabernacle elder by the name of Mr Verdon, “a mighty soul-hunter before the Lord.” He was one of Spurgeon’s gospel snipers, lovingly picking off the spiritually wounded after a powerful sermon. Spurgeon seems to have mourned him particularly, and this sermon is intended to bring others into the same spirit and employment. Oh, for more Verdons in our churches!

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In this sermon, Spurgeon—as he sometimes does—takes a verse in its context, and then applies it in a different direction. Interestingly, he takes time at the end of the sermon to return to the text as a whole—the parable of the two sons called to the vineyard in Matthew 21—and to give us a brief exposition of the whole. Conscious of the parallels between Israel as called to work for the Lord, and the exhortation to the church of Christ to labour for their Redeemer, Spurgeon takes the command to “go work” in its most evident and pressing sense. He exhorts the people of God to take note of their character as sons, of the labour to which they are called, of the immediacy of the effort required, and the sphere of that investment—our Father’s vineyard. Spurgeon’s clarion calls to Christian endeavour pepper his output, and constitute one of the most noteworthy elements of his public ministry.

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Here is another part of a sequence of sermons, one of five preached over successive Lord’s days on Christ as the end of the law, the conqueror of Satan, the overcomer of the world, the maker of all things new, and the destroyer of death. The relationship is thematic, and the substance is both doctrinal and experiential. In the sermon we will consider, on Christ as the conqueror of Satan, Spurgeon shows, first, his insightfulness in handling the text, peppering the whole sermon with biblical-theological insights and comments, noticing and noting occasional gleams of truth; he shows, also, his profound spirituality in connecting the arc of the experience of Christ as champion of mankind with the experience of Christ’s people in their own experience of grace and combat with the Adversary. Taking four facts from Genesis 3:15, Spurgeon reworks those four aspects in three different layers, one more doctrinal, one more experiential, and one more practical. It is, in short, a masterful handling of the text, brilliant not because of its cleverness but because of its closeness to the heart.

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While Spurgeon is not typically a sequential expositor of Scripture, there are several occasions on which he runs together sermons on a certain theme, or sets them up as counterpoints one to another. This sermon is partner to the previously-published address, “Wherefore Should I Weep?” In that previous sermon, our Lord was seen correcting and illuminating a natural grief. In this, Christ corrects and directs a natural joy into a more elevated course. This, perhaps, is one of the ways in which Spurgeon deliberately maintains balance in his public ministry, aware of its own windings and, it may be, of his own inclinations and predilections. So here he points us toward a joy that needs to be moderated, then identifies a joy which needs to be excited, and then—no surprise if we know Spurgeon!—points us toward Christ as the one who sympathises with us in this highest and purest joy. It is a very sweet sermon, lifting our eyes heavenward and fixing our gaze on the great Giver of the best gifts.

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God’s might is seen in creation, in providence, in judgment. However, while these are all suitable topics for adoration, Spurgeon directs our attention to the works of God in mercy and grace. A lengthier introduction means a certain tautness in the sermon as a whole, as Spurgeon deals with this mighty mercy revealed in our experience, displayed in Christ Jesus, and practically recognised by us all. The first point gives Spurgeon an opportunity to range over God’s dealings with us in various aspects of salvation. The second enables him to focus on the person and work of the Saviour. The third is really a series of pressing applications, revealing the impact which this reality should have on our thinking, feeling, and acting. It is well for us to consider the simplicity of this arrangement, an arrangement which—despite the concentration of his material—enables Spurgeon to roam over a reasonably wide area of Christian faith and life. It is a useful example of fairly terse sermonising, as the preacher packs truth fairy densely but not heavily into brief compass. Of course, the main concern remains its spiritual impact, and that same density puts force behind the pointed counsels with which the sermon concludes.

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This attractively-titled sermon would certainly draw in unbelievers, as well as engaging many Christians. Spurgeon addresses it to all, concluding his sermons with a word to unbelievers who know themselves unhappy or feel themselves happy presently, and to Christians who are either unhappy or happy. The foundation of these applications lies in his two main divisions: living in the Lord’s presence always, and trusting in the Lord’s presence always. For each, Spurgeon unpacks what it means and how it works out. What is particularly striking, in this sermon, is that Spurgeon identifies the contented man, first and foremost, as the Lord Jesus. This enables him to hold the Lord before us for adoration and contemplation, learning from the Saviour himself what it means to walk in happiness before God. Adroitly, Spurgeon moves from Christ’s example to our imitation, pressing the two into each other wisely and well. All of these counsels and comforts bring us to those last brief charges to different classes of hearer, leaving us considering Christ as the Author and Finisher of our faith, and—we might hope—ready to live before his God and ours, and to trust the Lord in all things.

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