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The sermon explores the Christian call to run the race of faith with endurance, as outlined in Hebrews 12, by laying aside spiritual weights and fixing one's eyes on Jesus. It emphasizes the necessity of the Holy Spirit's fire to purify, empower, and energize believers, drawing on biblical examples from the burning bush to Pentecost. The message warns against the lethargy of lukewarm faith, urging a wholehearted response to God's call for zeal and boldness. By referencing historical figures like Spurgeon and Calvin, the text highlights the church's need for divine intensity rather than superficial piety. Ultimately, it calls for a life filled with the Spirit's power, enabling believers to finish the race with victory and purpose.

This instructional sermon focuses on the Spurgeon Catechism question regarding the number of gods, affirming that there is but one living and true God. The teaching contrasts the biblical declaration of monotheism with the polytheistic culture of the ancient world, noting that early Christians were labeled atheists for rejecting false idols. By citing Deuteronomy 6:4 and Jeremiah 10:10, the message emphasizes that God is the only living being, distinct from the dead objects of pagan worship, as illustrated by the account of Elijah and the prophets of Baal. The sermon further argues that the attributes of God's almighty power logically necessitate His singularity, as no other being could oppose or equal Him. Finally, the instruction connects this theological truth to practical worship, urging believers to offer their lives as living sacrifices to the true God and to worship Him in spirit and truth.

Satan's masterpiece, death, and how we can overcome fear of it. Note: Spurgeon's mention of annihilation here is not a reflection of his overall belief in the conscious eternal torment of hell. He simply suggests that Satan will whisper to a dying saint that all is over, all was vain.

In 2 Corinthians 5:20, the apostle Paul tells God's people that "we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God." If you want a demonstration of this spirit in a gospel preacher after the time of the apostles, you could not do much better that read this sermon from Charles Spurgeon. He begins by insisting that the voice we must hear in the sermon is not that of the prophet who first spoke these words, nor that of the preacher who repeats them, but that of the God who makes known his own gospel grace: "Incline your ear, and come to me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David" (Is 55:3). Here, then, we find—first—two saving precepts, to hear and to come. Then we have, for each precept, a saving promise, each of which Spurgeon explores with spiritual sensitivity and experiential insight. Then, broadening his scope to embrace the direction and tone of the whole chapter, we come to the saving pleadings, the Lord God himself calling on sinners to come, and removing all obstacles and addressing all objections. Spurgeon really climbs inside his text, and makes the voice of God his own, not with the intention of clouding the call of the Lord, but of ensuring that it is indeed Jehovah's voice alone which the congregation hears, and God alone to whom the congregation responds.

A somber urgent warning to accept the Gospel...now.

Do we really dwell upon the fullness of God's love for us in Christ? How much have we grasped the freeness of divine grace? In a sermon of almost relentless focus and intensity, Spurgeon insists upon the freeness of God's grace, of his grace upon grace. He first considers the things the things which are freely given to us by God, ranging across salvation in all its fulness, and concluding with the crowning blessing, which is God giving himself—Father, Son, and Holy Spirit—to his chosen ones. However, there is grace upon grace, for not only are these things given, but God also gives us the power to receive them! We could never have grasped these blessings unless the Lord in his mercy had given us grace to receive his grace. However, there is again grace upon grace, for not only do we receive grace to receive grace, but the Spirit also graciously gives us the knowledge of these things, a saving, experiential knowledges of them. With this goes a particular warning, too, about the spirit of the world which contends against the Spirit of God, a spirit which we cannot entertain if we are to receive these blessings. So we come into true possession of "the things that have been freely given to us by God" (1Cor 2:12).

Final speaker of the Fall Quarterly "Free Grace Broadcaster" speaking on the topic "Predestination." Spurgeon explores the "why" of our predestination as only he could do.

This sermon explores the theological definition of God as presented in the catechism, describing Him as a spirit who is infinite, eternal, and unchangeable. The speaker uses John 4:24 to explain that true worship must occur in spirit and truth, rejecting empty ritualism for sincere heart devotion. Key attributes such as divine infinity, eternity, and immutability are examined through various scriptural passages to highlight God's limitless nature and perfection. The message emphasizes that while God is merciful and gracious, His justice requires that guilt not go unpunished. Ultimately, the sermon points to Jesus Christ as the means by which guilty sinners can be forgiven and reconciled to God through repentance and faith.

Why the chastisement? Is it the same as punishment?

Are you a gospel trumpet? That is the dominant image which Spurgeon employs for his sermon from 1 Thessalonians 1:8 about sounding forth the word of the Lord. The sermon builds to some applications which are very specific to the Metropolitan Tabernacle in Spurgeon's time, and we need to take that into account as we reach them. However, they can easily be turned to help us in our own situations, and the principles which lie behind them are broadly true. So, we are urged to consider the trumpeters themselves, the kind of men who make God's word to sound out, with Spurgeon ranging across Paul's description of the Thessalonian believers in his letters to them. This is really a brief study in Christian character. Then we turn to the trumpets, and see how it is that they give forth such a penetrating sound, and here we are in the realm of Christian experience and obedience. Thirdly, Spurgeon insists that there was a pressing present need for just such a trumpet-blast as sounded from the Thessalonian believers, and here the flavour of the hour begins to bleed through, but in a way that I think makes the modern reader add his, "Amen!" to the preacher's assessment. Finally comes the question of whether or not his immediate congregation had an obligation to sound forth that trumpet-note. While some of the qualities and opportunities Spurgeon identifies are very tightly tied to the Tabernacle gathering, they raise questions and challenges for every church and each believer as to how we respond to the need of the present hour.