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One contemporary scholar and authority on Spurgeon says of this work: "Next to Mr. Spurgeon's great literary work, The Treasury of David, we consider (these) Lectures to My Students his greatest single contribution to the Christian world. There is more practical wisdom, common sense and sage advice packed within these pages than with any other book of similar size, or content." This complete and unabridged edition of Spurgeon's great work will make it possible for today's generation to appreciate Spurgeon's ...
One contemporary scholar and authority on Spurgeon says of this work: "Next to Mr. Spurgeon's great literary work, The Treasury of David, we consider (these) Lectures to My Students his greatest single contribution to the Christian world. There is more practical wisdom, common sense and sage advice packed within these pages than with any other book of similar size, or content." This complete and unabridged edition of Spurgeon's great work will make it possible for today's generation to appreciate Spurgeon's combination of discerning wit and refreshingly practical advice. Included in the twenty-eight chapters of this classic volume are lectures such as: - The Call to Ministry - The Preacher's Private Prayer - On the Choice of a Text - On the Voice - The Holy Spirit in Connection with Our Ministry - The Blind Eye and the Deaf Ear - On Conversion as Our Aim - Illustrations in Preaching As were all of Spurgeon's messages to his people, each of these lectures is Scripture-saturated and Christ-honoring. They move swiftly and are fascinating in their content and sage counsel.
The Minister's Self-Watch
Take heed unto thyself, and unto the doctrine.—1 Timothy 4:16
Every workman knows the necessity of keeping his tools in a good state of repair, for "if the iron be blunt, and he do not whet the edge, then must he put to more strength." If the workman lose the edge from his adz, he knows that there will be a greater draught [drag] upon his energies, or his work will be badly done. Michaelangelo, the elect of the fine arts, understood so well the importance of his tools, that he always made his own brushes with his own hands, and in this he gives us an illustration of the God of grace, who with special care fashions for himself all true ministers. It is true that the Lord, like Quintin Matsys in the story of the Antwerp well cover, can work with the faultiest kind of instrumentality, as he does when he occasionally makes very foolish preaching to be useful in conversion; and he can even work without agents, as he does when he saves men without a preacher at all, applying the word directly by his Holy Spirit; but we cannot regard God's absolutely sovereign acts as a rule for our action. He may, in his own absoluteness, do as pleases him best, but we must act as his plainer dispensations instruct us; and one of the facts which is clear enough is this, that the Lord usually adapts means to ends, from which the plain lesson is, that we shall be likely to accomplish most when we are in the best spiritual condition; or in other words, we shall usually do our Lord's work best when our gifts and graces are in good order, and we shall do worst when they are most out of trim. This is a practical truth for our guidance, when the Lord makes exceptions, they do but prove the rule.
We are, in a certain sense, our own tools, and therefore must keep ourselves in order. If I want to preach the gospel, I can only use my own voice; therefore I must train my vocal powers. I can only think with my own brains, and feel with my own heart, and therefore I must educate my intellectual and emotional faculties. I can only weep and agonize for souls in my own renewed nature, therefore must I watchfully maintain the tenderness which was in Christ Jesus. It will be in vain for me to stock my library or organize societies or project schemes, if I neglect the culture of myself; for books and agencies and systems are only remotely the instruments of my holy calling; my own spirit, soul, and body, are my nearest machinery for sacred service; my spiritual faculties, and my inner life, are my battle-ax and weapons of war. M'Cheyne, writing to a ministerial friend, who was traveling with a view to perfecting himself in the German tongue, used language identical with our own:
I know you will apply hard to German, but do not forget the culture of the inner man—I mean of the heart. How diligently the cavalry officer keeps his saber clean and sharp; every stain he rubs off with the greatest care. Remember you are God's sword, his instrument—I trust, a chosen vessel unto him to bear his name. In great measure, according to the purity and perfection of the instrument, will be the success. It is not great talents God blesses so much as likeness to Jesus. A holy minister is an awful weapon in the hand of God.
For the herald of the gospel to be spiritually out of order in his own proper person is, both to himself and to his work, a most serious calamity; and yet, my brethren, how easily is such an evil produced, and with what watchfulness must it be guarded against! Traveling one day by express from Perth to Edinburgh, on a sudden we came to a dead stop, because a very small screw in one of the engines—every railway locomotive consisting virtually of two engines—had been broken, and when we started again we were obliged to crawl along with one piston rod at work instead of two. Only a small screw was gone; if that had been right the train would have rushed along its iron road, but the absence of that insignificant piece of iron disarranged the whole. A train is said to have been stopped on one of the United States' railways by flies in the grease boxes of the carriage wheels. The analogy is perfect; a man in all other respects fitted to be useful may by some small defect be exceedingly hindered, or even rendered utterly useless. Such a result is all the more grievous, because it is associated with the gospel, which in the highest sense is adapted to effect the grandest results. It is a terrible thing when the healing balm loses its efficacy through the blunderer who administers it.
You all know the injurious effects frequently produced upon water through flowing along leaden pipes; even so the gospel itself, in flowing through men who are spiritually unhealthy, may be debased until it grows injurious to their hearers. It is to be feared that Calvinistic doctrine becomes most evil teaching when it is set forth by men of ungodly lives and exhibited as if it were a cloak for licentiousness; and Arminianism, on the other hand, with its wide sweep of the offer of mercy, may do most serious damage to the souls of men, if the careless tone of the preacher leads his hearers to believe that they can repent whenever they please; and that, therefore, no urgency surrounds the gospel message. Moreover, when a preacher is poor in grace, any lasting good which may be the result of his ministry will usually be feeble and utterly out of proportion with what might have been expected. Much sowing will be followed by little reaping; the interest upon the talents will be inappreciably small. In two or three of the battles which were lost in the late American war, the result is said to have been due to the bad gunpowder which was served out by certain "shoddy" contractors to the army, so that the due effect of a cannonade was not produced. So it may be with us. We may miss our mark, lose our end and aim, and waste our time, through not possessing true vital force within ourselves, or not possessing it in such a degree that God could consistently bless us. Beware of being "shoddy" preachers.
It should be one of our first cares that we ourselves be saved men. That a teacher of the gospel should first be a partaker of it is a simple truth, but at the same time a rule of the most weighty importance. We are not among those who accept the apostolic succession of young men simply because they assume it; if their college experience has been rather vivacious than spiritual, if their honors have been connected rather with athletic exercises than with labors for Christ, we demand evidence of another kind than they are able to present to us. No amount of fees paid to learned doctors, and no amount of classics received in return, appear to us to be evidences of a call from above. True and genuine piety is necessary as the first indispensable requisite; whatever "call" a man may pretend to have, if he has not been called to holiness, he certainly has not been called to the ministry.
"First be trimmed thyself, and then adorn thy brother," say the rabbis. "The hand," says Gregory, "that means to make another clean, must not itself be dirty." If your salt be unsavory how can you season others? Conversion is a sine qua non in a minister. You aspirants to our pulpits, "ye must be born again." Nor is the possession of this first qualification a thing to be taken for granted by any man, for there is very great possibility of our being mistaken as to whether we are converted or not. Believe me, it is no child's play to "make your calling and election sure." The world is full of counterfeits, and swarms with panderers to carnal self-conceit, who gather around a minister as vultures around a carcass. Our own hearts are deceitful, so that truth lies not on the surface, but must be drawn up from the deepest well. We must search ourselves very anxiously and very thoroughly, lest by any means after having preached to others we ourselves should be castaways.
How horrible to be a preacher of the gospel and yet to be unconverted! Let each man here whisper to his own inmost soul, "What a dreadful thing it will be for me if I should be ignorant of the power of the truth which I am preparing to proclaim!" Unconverted ministry involves the most unnatural relationships. A graceless pastor is a blind man elected to a professorship of optics, philosophizing upon light and vision, discoursing upon and distinguishing to others the nice shades and delicate blendings of the prismatic colors, while he himself is absolutely in the dark! He is a dumb man elevated to the chair of music; a deaf man fluent upon symphonies and harmonies! He is a mole professing to educate eaglets; a limpet elected to preside over angels. To such a relationship one might apply the most absurd and grotesque metaphors, except that the subject is too solemn. It is a dreadful position for a man to stand in, for he has undertaken a work for which he is totally, wholly, and altogether unqualified, but from the responsibilities of which this unfitness will not screen him, because he willfully incurred them. Whatever his natural gifts, whatever his mental powers may be, he is utterly out of court for spiritual work if he has no spiritual life; and it is his duty to cease the ministerial office till he has received this first and simplest of qualifications for it.
Unconverted ministry must be equally dreadful in another respect. If the man has no commission, what a very unhappy position for him to occupy! What can he see in the experience of his people to give him comfort? How must he feel when he hears the cries of penitents; or listens to their anxious doubts and solemn fears? He must be astonished to think that his words should be owned to that end! The word of an unconverted man may be blessed to the conversion of souls, since the Lord, while he disowns the man, will still honor his own truth. How perplexed such a man must be when he is consulted concerning the difficulties of mature Christians! In the pathway of experience, in which his own regenerate hearers are led, he must feel himself quite at a loss. How can he listen to their deathbed joys, or join in their rapturous fellowships around the table of their Lord?
In many instances of young men put to a trade which they cannot endure, they have run away to sea sooner than follow an irksome business; but where shall that man flee who is apprenticed for life to this holy calling, and yet is a total stranger to the power of godliness? How can he daily bid men come to Christ, while he himself is a stranger to his dying love? O sirs, surely this must be perpetual slavery. Such a man must hate the sight of a pulpit as much as a galley slave hates the oar.
And how unserviceable such a man must be. He has to guide travelers along a road which he has never trodden, to navigate a vessel along a coast of which he knows none of the landmarks! He is called to instruct others, being himself a fool. What can he be but a cloud without rain, a tree with leaves only. As when the caravan in the wilderness, all athirst and ready to die beneath the broiling sun, comes to the long-desired well, and, horror of horrors! finds it without a drop of water; so when souls thirsting after God come to a graceless ministry, they are ready to perish because the water of life is not to be found. Better abolish pulpits than fill them with men who have no experimental knowledge of what they teach.
Alas! the unregenerate pastor becomes terribly mischievous too, for of all the causes which create infidelity, ungodly ministers must be ranked among the first. I read the other day, that no phase of evil presented so marvelous a power for destruction, as the unconverted minister of a parish, with a £1,200 organ, a choir of ungodly singers, and an aristocratic congregation. It was the opinion of the writer that there could be no greater instrument for damnation out of hell than that. People go to their place of worship and sit down comfortably, and think they must be Christians, when all the time all that their religion consists in is listening to an orator, having their ears tickled with music, and perhaps their eyes amused with graceful action and fashionable manners; the whole being no better than what they hear and see at the opera—not so good, perhaps, in point of æsthetic beauty, and not an atom more spiritual. Thousands are congratulating themselves, and even blessing God that they are devout worshipers, when at the same time they are living in an unregenerate Christless state, having the form of godliness, but denying the power thereof. He who presides over a system which aims at nothing higher than formalism is far more a servant of the devil than a minister of God.
A formal preacher is mischievous while he preserves his outward equilibrium, but as he is without the preserving balance of godliness, sooner or later he is almost sure to make a trip in his moral character, and what a position is he in then! How is God blasphemed, and the gospel abused!
Terrible is it to consider what a death must await such a man! and what must be his after-condition! The prophet pictures the king of Babylon going down to hell, and all the kings and princes whom he had destroyed, and whose capitals he had laid waste, rising up from their places in Pandemonium and saluting the fallen tyrant with the cutting sarcasm, "Art thou become like unto us?" And cannot you suppose a man who has been a minister, but who has lived without Christ in his heart, going down to hell, and all the imprisoned spirits who used to hear him, and all the ungodly of his parish, rising up and saying to him in bitter tones, "Art thou also become as we are? Physician, didst thou not heal thyself? Art thou who claimed to be a shining light cast down into the darkness forever?" Oh, if one must be lost, let it not be in this fashion! To be lost under the shadow of a pulpit is dreadful, but how much more so to perish from the pulpit itself!
There is an awful passage in John Bunyan's treatise, entitled Sighs from Hell, which full often rings in my ears:
How many souls have blind priests been the means of destroying by their ignorance? Preaching that was no better for their souls than ratsbane to the body. Many of them, it is to be feared, have whole towns to answer for. Ah! friend, I tell thee, thou that hast taken in hand to preach to the people, it may be thou hast taken in hand thou canst not tell what. Will it not grieve thee to see thy whole parish come bellowing after time into hell? crying out, "This we have to thank thee for, thou wast afraid to tell us of our sins, lest we should not put meat fast enough into thy mouth. O cursed wretch, who wast not content, blind guide as thou wast, to fall into the ditch thyself, but hast also led us thither with thee."
Richard Baxter, in his Reformed Pastor, amid much other solemn matter, writes as follows:
Take heed to yourselves lest you should be void of that saving grace of God which you offer to others, and be strangers to the effectual working of that gospel which you preach; and lest, while you proclaim the necessity of a Savior to the world, your hearts should neglect him, and you should miss of an interest in him and his saving benefits. Take heed to yourselves, lest you perish while you call upon others to take heed of perishing, and lest you famish yourselves while you prepare their food. Though there be a promise of shining as stars to those that turn many to righteousness (Dan. 12:3), this is but on supposition that they be first turned to it themselves: such promises are made cteris paribus, et suppositis supponendis. Their own sincerity in the faith is the condition of their glory simply considered, though their great ministerial labors may be a condition of the promise of their greater glory. Many men have warned others that they come not to that place of torment, which yet they hasted to themselves; many a preacher is now in hell that hath an hundred times called upon his hearers to use the utmost care and diligence to escape it. Can any reasonable man imagine that God should save men for offering salvation to others, while they refused it themselves, and for telling others those truths which they themselves neglected and abused? Many a tailor goes in rags that maketh costly clothes for others; and many a cook scarce licks his fingers, when he hath dressed for others the most costly dishes. Believe it, brethren, God never saved any man for being a preacher, nor because he was an able preacher; but because he was a justified, sanctified man, and consequently faithful in his Master's work. Take heed, therefore, to yourselves first, that you be that which you persuade others to be, and believe that which you persuade them daily to believe, and have heartily entertained that Christ and Spirit which you offer unto others. He that bade you love your neighbors as yourselves did imply that you should love yourselves and not hate and destroy both yourselves and them.
Excerpted from Lectures to My Students by C. H. Spurgeon. Copyright © 2010 Hendrickson Publishers Marketing, LLC. Excerpted by permission of Hendrickson Publishers Marketing, LLC.
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Posted February 11, 2013
In the middle of every page it has "Digitized by Google". I wouldn't say it's unreadable, but it is irritating.
There are paragraph breaks in the middle of sentences on every page. I deleted it. I will find a better version.
Posted May 19, 2000
Posted July 29, 2010
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Posted May 1, 2011
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