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This book seeks to throw light on the reasons which have given rise to the superficial image of Spurgeon as a genial Victorian pulpiteer, a kind of grandfather of modern evangelicalism. Even before his death in 1892 newspapers and church leaders disputed over the features of his life which entitled him to fame. Not his 'narrow creed' but his 'genuine loving character' was most worthy of remembrance said one periodical, echoing the general view. When Joseph Parker contrasted the hard Calvinism preached at Spurgeon's Tabernacle with the praiseworthy Christianity exemplified in his orphanage, The Baptist protested that the man about whom Parker wrote 'is not the Spurgeon of history'. But the distortion continued and Spurgeon forecast how the position he help might fare in years to come: 'I am quite willing to be eaten by dogs for the next fifty years but the more distant future shall vindicate me'. This book traces the main lines of Spurgeon's spiritual thought in connection with the three great controversies in his ministry.
There is no question that we live in an age of weak theology and casual Christianity. We have substituted intuition for truth, feeling for belief and immediate gratification for enduring hope. Evangelicalism desperately needs to return to the doctrines that once before reformed the world: radical depravity, unconditional election, particular redemption, efficacious grace and persevering grace. James Boice and Philip Ryken not only provide a compelling exposition on these doctrines of grace, but also look briefly at their historical impact. The authors leave no doubt that the church suffers when these foundational truths are neglected and that she must return to a Christianity that is practical-minded, kind-hearted, and most importantly, biblically based.
C.H. Spurgeon (1834-1892) is best-remembered today for the remarkable ministry he exercised in London during the Victorian era. His influence was incalculable. Thousands listened to his preaching every week, while hundreds of thousands throughout the world later read his sermons in published form. A man of great natural gifts, charm and wit, Spurgeons master passion was evident in everything he did to preach Jesus Christ to all as the only Saviour. But as early as 1855 this brought him into a serious and prolonged doctrinal controversy with Hyper-Calvinism. By tracing this conflict, exploring the issues involved in it and showing what was at stake in them.
Paying particular attention to the issue of God's sovereignty, Jerry L. Walls and Joseph R. Dongell critique biblical and theological weaknesses of Calvinist thought.
My own private opinion is that there is no such thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. 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. We preach Christ crucified in a different fashion, and to all gainsayers we reply. "We have not so learned Christ." (Charles Spurgeon)
Does God sovereignly elect some individuals for salvation while passing others by? Do human beings possess free will to embrace or reject the gospel? Did Christ die equally for all people or only for some? These questions have long been debated in the history of the Christian church. Answers typically fall into one of two main categories, popularly known as Calvinism and Arminianism. The focus of this book is to establish how one nineteenth-century evangelical group, the Brethren, responded to these and other related questions. The Brethren produced a number of colorful leaders whose influence was felt throughout the evangelical world. Although many critics have assumed the movement's theology was Arminian, this book argues that the Brethren, with few exceptions, advocated Calvinistic positions. Yet there were some twists along the way! The movement's radical biblicism, passionate evangelism, and strong aversion to systematic theology and creeds meant they refused to label themselves as Calvinists even though they affirmed Calvinism's soteriological principles--the so-called doctrines of grace.
Most people who attend their church services each week are not hearing the gospel. They are hearing an anti-gospel. The devil is a very subtle liar who opposes God and his gospel. See Genesis 3:1; John 8:44. That old serpent has stealthily introduced his deceptive anti-gospel into the pulpits of churches around the world. He has very craftily mixed the leaven of the Pharisees and Sadducees into the gospel and ruined the whole loaf. Matthew 16:6-12. The resulting false gospel is premised on the idea that all men are freed from the bondage to sin and therefore have the ability to choose of their own free will whether or not to believe in Jesus. This is not a dispute over a fine distinction that is only of interest to theologians. This issue goes to the heart of the gospel. It goes to the heart of salvation. It goes to the heart of who is Jesus. The bible states that man is spiritually dead and must be born again by the power of God. Ephesians 2:1-6; John 3:3-8. God has elected certain to be saved by his grace through faith in Jesus Christ. Ephesians 1:3-9; 2:8-10. He imbues his elect with the faith needed to believe in Jesus. Romans 3:21-26; John 1:12-13. The devil’s false gospel reverses the order of things. Under the false gospel preached in most churches, Jesus does not choose his elect for salvation, instead all men have a free will to choose Jesus. Instead of God choosing man, man chooses God. This mythology is not supported by the bible. It is at the heart of a devilish conspiracy against God and man. The free will anti-gospel denies the sovereignty of God and blasphemously makes God out to be a liar. The free will gospel is a heathen gospel that has a god, but that god is not the God of the bible. The calling of the true Jesus is effectual; all who are chosen for salvation will believe in him. John 6:37-40. The free will gospel has a false Jesus who only offers the possibility of salvation, with no assurance. The scriptures warn about such a false Jesus. 2 Corinthians 11:4. The free will gospel denies the total depravity of man and the sovereign election of God. The true gospel has a Jesus who loves only his children and saves them for eternity in heaven. The devilish anti-gospel has a false Jesus who loves everyone in the world, but this false Jesus casts most of those whom he loves in hell, suffering in torments for eternity in a lake of fire. The true Jesus makes it clear in Matthew 7 that he never loved those who are sent to hell. “I never knew you: depart from me, ye that work iniquity.” Matthew 7:23. See also Romans 9:21-23. The true God of the bible saves those whom he has elected for salvation and he condemns those whom he has elected for condemnation. See Romans 9. The false Jesus of the anti-gospel looks on helplessly while the sinner who is spiritually dead in trespasses and sin decides whether to believe in him. The true Jesus preordained and chose his elect to believe in him before the foundation of the world. Ephesians 1:4-5. The false Jesus is an impotent Jesus, who must yield to the desires of men; if men decide after they are saved that they would rather reject Jesus and take their chances with being thrown into hell, they can forfeit their salvation. The false Jesus is powerless to stop them. The true Jesus is Lord of Lords and King of Kings, who is able to preserve his elect and will lose none of those whom he has chosen for salvation. John 10:27-29.
Charles Spurgeon, the great Baptist preacher of nineteenth-century London, is remembered today as "the prince of preachers." However, the strength of Spurgeon's ministry went far beyond simple rhetorical skill. In The Gospel Focus of Charles Spurgeon, new from Reformation Trust Publishing, author Steven J. Lawson shows that Spurgeon fearlessly taught the doctrines of grace and tirelessly held forth the free offer of salvation in Jesus Christ. In thirty-eight years as pastor of the congregation meeting at the New Park Street Chapel and later the Metropolitan Tabernacle, Spurgeon propounded Calvinistic theology with precision and clarity. Yet he always accompanied it with a passionate plea for sinners to come to Christ and be saved. Lawson traces these twin points of emphasis throughout Spurgeon's long, fruitful ministry, showing also that he preached Christ crucified without apology and looked to the Holy Spirit for success in all his endeavors.