The publication of these sermons was, in essence, the radical extension of Spurgeon's London ministry. Crowds were often turned away from even the largest halls where Spurgeon preached [even the 6,000 seat Metropolitan Tabernacle], and the printed editions reached many who could not even attempt to reach the meetinghouses. Spurgeon's sermons also created a sensation in the United States, especially in urban areas of the North and throughout the South.

The process whereby the spoken sermon reached the printed page is itself worthy of note. A short-hand stenographer was present for every Sunday service. By late Sunday night or early Monday morning, a rough hand-written draft was ready for Spurgeon's review. He gave generous energy to the editing of his sermons for print, and gave the printer strict instructions for preparing the galley proofs. Those proofs were to be in Spurgeon's hand by late Monday, and his final revision was submitted to the printer by early Tuesday morning. The printed editions were ready for distribution by Thursday morning.

Taken together, the sets constitute an unparalleled resource for the preaching minister.

First, the sermons reveal the genius and simplicity of Spurgeon's exegesis of Holy Scripture. Included in the over 3,500 sermons are messages covering almost every familiar text -- and hundreds of rarely-preached passages. Interestingly, the reader can often trace Spurgeon's handling of a specific text through several sermons over the course of his London ministry. Such a review verifies Spurgeon's description of a biblical text as a diamond with multiple facets of meaning.

The sermons are thus a running commentary on Scripture, illustrating Spurgeon's natural and trustworthy style of exegesis, as well as revealing rare insights from the texts.

Secondly, the sermons also present the reader with a substantial "body of divinity." Spurgeon's discussions of doctrinal themes are themselves worth the price of the volumes. The great preacher did not leave his doctrinal convictions under cover, and the sermons represent a high-water mark of theological preaching. Virtually every doctrine of the Christian faith receives thorough treatment with Spurgeon's characteristic insight and conviction.

Thirdly, the sermons provide the best platform for learning the art and science of preaching from the "Prince of the Pulpit." No other preacher in the history of the church has left such a substantial record of a fruitful preaching ministry.

Here, Thielicke's suggestion that the preacher allow Spurgeon to be a "Socrates" applies. The goal should not be to preach like Spurgeon, per se, much less to preach Spurgeon's sermons. The issue is not so much style as substance.

Spurgeon's sermons prompt the preacher to review every aspect and dimension of the preaching task. Though the late-twentieth century addresses the church with unique challenges, Spurgeon should be read as a genuinely modern preacher.

His context of ministry in industrial England saw the first stages of secularization take root in British society. Already, the church was being displaced by other social institutions. Spurgeon understood the challenge such a situation represents -- and he understood the temptation to tame the message of the pulpit in order to meet modern secular expectations.