tag:blogger.com,1999:blog-4304249798615140602024-02-20T14:26:02.989-06:00REFORMED FLYSWATTERBob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.comBlogger86125tag:blogger.com,1999:blog-430424979861514060.post-66787702220995596232011-09-06T19:32:00.002-05:002011-09-06T20:15:43.282-05:00Charles has returned!<div>Several years ago the mysterious Charles of the Calvinist Flyswatter fame went AWOL much to the concern of many, including Brother Bob Ross and myself. This evening we are overjoyed and relieved to report that Charles has returned and the mystery surrounding his disappearance cleared up.</div><div> </div><div>Says Charles,<br /><br /><i>A long time ago, a guy who had a blog neglected to keep secure backup copies of his passwords. The guy had a data crash and then took a trip to a far away land where he was able to share the good news of Jesus Christ. Upon returning from the far away land, the guy asked someone smarter than him to help retrieve files from the crashed data drive. The smart guy was not only able to retrieve files but also passwords</i> (see <a href="http://calvinistflyswatter.blogspot.com/2011/09/im-back.html">I'm back</a>).<br /><br />Welcome back, Charles!</div>Ian D. Elsasserhttp://www.blogger.com/profile/12649583616088619833noreply@blogger.com2tag:blogger.com,1999:blog-430424979861514060.post-87629173080257588792010-11-25T09:37:00.005-06:002010-11-25T10:05:11.877-06:00C. H. Spurgeon's Sermons<em><strong></strong></em><br /><em><strong>Spurgeon's Sermons and Other Pilgrim</strong></em><br /><em><strong>Titles: "Hard Times" Special Announced<br /></strong></em><br />Bob L Ross and Michael Ross, Directors of Pilgrim Publications, announce:<br /><br />In view of the current financial "Hard Times," we want to be a blessing to those of you who are desirous of purchasing titles we publish by Charles Haddon Spurgeon (1834-1892). We are offering a <em><strong>"Hard Times" Special</strong></em> which will be in effect over the Winter months. This is the largest discount offered to individuals on our publications since we started publishing in 1969.<br /><br /><strong><em>40% DISCOUNT</em></strong> on one or more titles by Pilgrim Publications -- no minimums required. This applies to all books by all authors published by Pilgrim.<br /><br />For examples, this applies to the following;<br /><br />NEW PARK STREET PULPIT (set)<br />METROPOLITAN TABERNACLE PULPIT (Sermon series)<br />THE TREASURY OF DAVID (7 vols. set)<br />THE AUTOBIOGRAPHY OF C. H. SPURGEON (4 vol. set)<br />THE SWORD & THE TROWEL (8 vols set.)<br />ALL HARDBACK TITLES by all authors published by Pilgrim.<br />ALL PAPERBACK TITLES by all authors published by Pilgrim.<br /><br />This discount does not apply to titles by C. H. Spurgeon which we distribute but are published by other publishers (as indicated on our <a href="http://www.pilgrimpublications.com/books/spurgeon-books">book list).<br /><br /></a>Consult <a href="http://www.pilgrimpublications.com/books/product-list-by-title"><span style="color:#990000;">our website</span> </a>for the list of titles by C. H. Spurgeon and other authors published by Pilgrim Publications. Otherwise, call or email us for a list of our publications.<br /><br />Shipping cost is additional and depends on the per pound rate charged by delivery companies.<br /><br />Pilgrim Publications<br />P. O. Box 66<br />Pasadena, Texas 77501<br /><br />By Phone 713-477-4261 or 713-477-2329<br />By Fax 713-477-7561<br />By Email <a title="mailto:pilgrimpub@aol.com" href="mailto:pilgrimpub@aol.com">pilgrimpub@aol.com</a>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-72609164935516231382010-10-24T18:37:00.008-05:002010-10-25T12:41:21.005-05:00Are Only 3% of Professors Saved?<em><strong></strong></em><br /><em><strong>Are only 3% of those who make decisions </strong></em><br /><em><strong>to accept Christ really born again?<br /></strong></em><br /><em><strong>Plus -- C. H. Spurgeon on <span style="color:#990000;">Immediate </span></strong></em><br /><em><strong><span style="color:#990000;">Decision</span></strong></em> <em><strong><span style="color:#990000;">to Accept Christ as Saviour.</span></strong></em><br /><br />I have never known a pastor or an evangelist who said that all of those who made professions of faith in church or evangelistic meetings were beyond doubt "saved," or "born again." Professors were told that they were saved if they believed on Jesus Christ in their hearts (John 3:18).<br /><br />I have never known a minister who claimed that if you walked down the aisle, that would mean you were undoubtedly born again. If a preacher has ever said that, he is the exception to all the preachers I have ever heard, and I have heard a lot of them across my many years of being a Christian, and even before I became a Christian. I have heard some of the most notable evangelistic preachers of my day -- Billy Graham, Eddie Martin, John R. Rice, Hyman Appelman, J. Harold Smith, and others -- and none of them ever said this in my hearing.<br /><br />Yet there are <a href="http://writingsofbobross.tripod.com/1toc1.html">some "Reformed" brethren </a>who oppose public invitations who make such allegations, and they talk like very, very few of those who walk the aisles are truly born again. Even if that were the case, it would still not be a legitimate argument against inviting unsaved men and women to come out publicly, walk the aisle, and acknowledge Jesus Christ as Lord of all, and accept Him as Savior. Salvation is not a work one has to do, or a drawn-out "process" one has to go through, or a course in <em><a href="http://calvinistflyswatter.blogspot.com/2008/12/flounders-salespitch-alleine-book.html">Alleine's Alarm to the Unconverted</a></em>, or a "pre-faith regeneration" one has to wait for -- no, it is by a simple belief in the heart in Jesus Christ. Paul said --<br /><br /><em>"But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." -- Romans 10:8-10.</em><br /><br />The only real difficulty about salvation is its <em>simplicity</em> -- some just find it too difficult to accept the fact that the Lord will save them if they will simply believe on Him for salvation. The feel like they must add something, maybe a period of sincere praying, or the reformation of their lives, or seeking the right feeling, or maybe getting baptized and joining the church. They think there must be some necessary "preparation." And so many people put such things in the way of immediately being saved before they finally come to realize that it is really simply by faith in Christ, and by nothing else. They have just wasted time by not coming in at the one door of salvation without being detoured.<br /><br />I often think about the account of <em><a href="http://www.spurgeon.org/misc/abio011.htm">C. H. Spurgeon's conversion</a></em>. He had tried several things, but to no avail. His mother had even read to him from <em><a href="http://calvinistflyswatter.blogspot.com/2008/12/flounders-salespitch-alleine-book.html">Alleine's Alarm</a></em>, and it did not bring him to the Lord. Finally, he heard a Methodist layman, who filled the pulpit for the absentee Pastor of the church, and the layman quoted Isaiah 45:22, <em><strong>"Look unto me, and be ye saved,"</strong></em> and exhorted young Spurgeon to <em><strong>"Look! Look to Jesus!"</strong></em><br /><br />Spurgeon said that he did look, and in that moment he was saved. Just a verse of Scripture, a few words of exhortation, and a look -- that's all it took to convert the lad who went on to become the greatest Baptist preacher who ever lived. And he told about this experience many times to encourage others to simply <em>"Look to Jesus"</em> and be saved, and thousands did so.<br /><br />Today we have some folks who just don't think it is that "simple." They just don't have much use for the <em>"simple Gospel."</em> And some of their antagonism to public invitations, decisions, accepting Christ, and similar things is due to their antipathy for the idea that salvation is really as simple as Paul explained in Romans 10 and Spurgeon experienced at a young lad in Colchester, England on January 6, 1850.<br /><br />For example, I had an email recently in which the writer claimed that John Wesley's, Billy Graham's, and Greg Laurie's preaching was bankrupt and devoid of any real power of the Spirit. He alleged that over <em>97% of the "decision makers" fall away</em>. He claimed that only 3% are truly born again.<br /><br />Now, where on earth did he get such ideas? Have all of Wesley's, Graham's, and Laurie's professors been followed-up for the rest of their lives to see if they demonstrated the fruits of conversion to Christ? If so, who did the work? By what standard did he test these thousands of professions of faith?<br /><br />I just don't believe it. I can't accept those statistics as valid, and in fact, I tend to even doubt they were derived by a very legitimate method of census. I would have to see the research information on this, and know about how it was obtained, before I would even give it the least bit of credibility.<br /><br />First of all, <em>no one knows the hearts of others</em> on this matter of faith in Christ. A professor sometimes may not look so good at the first, but he proves to be "for real" on down the road. <em>Experiences are not all the same</em>. Spurgeon commented on converts, and he said something to the effect that his best ones often turned out to be those that did not make such a big splash at the outset.<br /><br />Secondly, a temporary lapse after a profession of faith may just be that -- a <em>temporary lapse</em>. Remember Simon Peter made a strong, noble confession of Christ as the Son of God in Matthew 16:16, and shortly thereafter he was rebuked by Jesus for his offence (16:23), and he later even denied that he knew Jesus (Matthew 26:70). Peter was not lost; he was simply backsliding from his original strong committal. Who knows but what many make a strong committal during a public invitation, and like Peter they backslide for a while? Who knows about such things?<br /><br />Thirdly, even if a profession is not a case of conversion, it may yet be just another experience <em>which will yet lead to ultimate conversion</em>. It may take more than one blow to crack a rock. It may take more than one hit by the hammer to drive the nail down. So a public profession during an invitation may be just one thing which will work for eventual conversion.<br /><br />At any rate, those who oppose public invitations for sinners to believe in and confess Christ as Savior don't have a leg to stand on, so far as I am concerned. -- Bob L. Ross<br /><br />********************************************<br /><a href="http://www.spurgeongems.org/vols37-39/chs2231.pdf"><em>SPURGEON URGED IMMEDIATE DECISION<br /></em></a><strong>C. H. Spurgeon: </strong><br /><br />May I ask that everyone here will say "Yes," or "No," to the invitation to give himself up to Christ?<br /><br />If you will do so, say, "I will." If you will not do so, say deliberately, "I will not."<br /><br />I wish I could get hold of an undecided man, and taking his hand, could say to him, "Now, you must tell me which it will be." I can imagine some of you would say, "Oh, give me time to consider!" and I would reply, "You have had time to consider. Your hair is getting gray."<br /><br />In spite of all our entreaties, people say, <em>"Oh, but I do not like to decide so suddenly!"</em> If I asked you whether you would be honest, I hope that you would not take many minutes to answer that. Why, then, should you hesitate so long in giving your adherence to Christ? I am like Abraham's servant; some answer I must have.<br /><br />But can we rightly press men to decide if we fear that they will answer "No"? I think we may, because, from the nature of the case, no answer means a denial. How many of our hearers have thus for years turned their back upon Christ, by the simple method of giving no answer at all! "We hear what you say, sir," they murmur, "and thank you for saying it;" but, nevertheless, they go out, and go on their way, and forget what manner of men they are. Such a response is a refusal; and it is nonetheless a refusal because you will probably retort, "But I did not say 'No,' sir. Indeed, one of these days I may perhaps say 'Yes.'" But, meanwhile, you reject the proposal, and refuse to give yourself up to the Lord.<br /><br />The question is, <em><strong>Will you believe in the Lord Jesus Christ?</strong></em> The absence of an affirmative answer means, "No, I will not." I am sure that it does in every case. No argument can be raised about that.<br /><br />But if you will answer me, "No, I will not have Christ; I will not believe on him; I will not become a Christian; I will not leave my old ways; I mean to go on in them;" well, I thank you for the answer, pained as I am, because now we can talk it over. This is better than no response, for now we have something to work upon. An ill answer can be considered, while no answer baffles all our efforts to help you. It is far more hopeful to encounter opposition, than to meet with indifference. It is a great thing, when a ship is at sea, for the captain to know whereabouts he is; and when we meet with those who distinctly reject Christ, we at once know our bearings.<br /><br />If you say, "No, I am not a Christian, and I do not want to be;" so far you are honest, and I want you now to think it over. Would you like to die in this frame of mind? You may die where you are sitting. Are you wise to come to this determination? Do you think that this is a resolution which you can justify before the judgment-bar of God? You will certainly have to appear there. After death you will rise again, when the trump of the archangel sounds; and, as surely as you are here, you will have to stand before the great white throne, whereon Christ will sit as Judge. How will the resolution which you have now made stand the light of that tremendous day? I pray you, think of it, and I hope that you will alter your decision as many another man has done when he has calmly considered the magnitude of the issues at stake, and the awful result which must come of rejecting him who is now the Savior, but who will one day sit as the Judge.<br /><br />But we are the more determined to press you for some decision, because an ill answer will set us free to go to others. You see Eliezer says, <em>"If not, tell me; that I may turn to the right hand, or to the left."</em><br /><br />Do not suppose that if you refuse Christ, he will lose the effect of his death. <em>"He shall see of the travail of his soul, and shall be satisfied."</em> If you will not come unto him, others will. If you reject him, he has a people who will accept him, by his almighty grace. O sirs, if you that hear the gospel will not have my Master, we will go and bring in the publicans and harlots, and they shall enter the kingdom of heaven before you! Sons of pious parents, children of Sabbath-schools, if you believe not, you shall be cast into "outer darkness," where shall be "weeping and gnashing of teeth," while the people whom you despise, infidels and profligates, the very scum of society, shall accept the Savior, and live.<br /><br />Oh, I charge you, think not that your refusal of the gospel invitation will leave any gaps in the ranks of the redeemed! Our Savior, in his parable of the marriage of the king's son, foretold what will happen. The king said to his servants, "The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests."<br /><br />But I would urge you to yield yourself unto the Lord, that you may be found at the marriage-supper of the Lamb. Do not trifle with eternal matters. If you want to play the fool, do it with counters or with pebbles, but not with your soul, that shall live for ever in bliss or in woe.My importunity with you is strengthened when I think that, perhaps, if you give me the answer straight out, "No, I am not a Christian, and I do not mean to be one," you may, in saying it, see more clearly what a terrible decision you have arrived at. An ill answer may startle you, and ultimately lead you to repent of your folly, and reverse your decision. If you would write down - <em>"I am not a Christian, and I never mean to be one,"</em> it might startle you still more. I challenge you to do so; and when it is written, put it over the mantelpiece, and look at it. It will be far better to do that, horrible as it is, than to continue in this state of wicked suspense, indifferent as to whether you are lost or saved, undecided whether you are for Christ or against him, and yet, in your heart of hearts, dead in trespasses and sins.<br /><br />In this very place, I once urged those who were undecided to go home, and write down, either the word <em>"Saved,"</em> or <em>"Lost,"</em> and sign their name to the paper. One man, when he got into his house, asked for pen and paper; and when his wife enquired why he wanted it, he said he was going to do what the parson said, and write down "Lost." She refused to fetch him the paper if he was going to do that. So he got it himself, and put down a capital L, when his little girl climbed up in the chair behind him, and said, "No, father, you shan't do that, I'd rather die than you should do that"; and the child's tears fell on his hand as she spoke. What my sermon had failed to do, those tears accomplished; the strong man was bowed, and yielded himself to Christ; and when they got up from their knees in that little room, he took the pen, and changing the L into an S, wrote <em><strong>"Saved."</strong></em> He was saved because he came face to face with the fact that he was lost. His ill answer startled both himself and his child. May God work the like change in you, both for your own sake and also for the sake of your loved ones!<br /><br />I want to press you for some kind of answer, because, like Eliezer, I have promised my Master to make search for you, and an ill answer will clear me of my oath. If I can get "No," from you as your answer, and am certain that you will not go with me to my Master's Son, I shall be clear. It was so with Abraham's servant; he and his master agreed to that at the first. When men say "No," and entreaties are of no further use, and the preaching of the gospel has no power over them, then we must leave them, and carry the glad tidings to others, just as Paul and Barnabas of old said to the angry Jews at Antioch, "It was necessary that the Word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles."<br /><br />I beseech you, do not put Christ away from you; and I press you for a definite answer. I say, as Eliezer said, "If ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left."<br /><br />Now I just want to have a little talk with you over this matter. My dear friend, you are in peril of eternal death. While you are hesitating, life is ebbing. During the past few months, how many of our dear friends have been taken away by influenza, and other causes! This congregation has suffered from sickness, in family after family, as I never knew it suffer before. May you not be taken?<br /><br />I charge you, therefore, do not act as though you had plenty of time. Possibly you have not another week to live. The clock, as it ticks, seems to me to say, <em><strong>"Now, now, now, now, now, now;"</strong></em> and for some of you there is an alarm in the clock, which, when it runs down, utters this warning, <em><strong>"Now or never, now or never, now or never."</strong></em>After all, the matter that we have in hand is not one that requires great debate.<br /><br />Whether I will believe the truth or not, should not be a matter of discussion. Whether I will receive the gift of God or not, should not be a thing to be argued about if I am in my right mind. Whether, being lost, I am willing to be saved - whether, having the gospel of eternal life proclaimed to me, I should accept it by faith - well, I need not ask the sages as to what I shall answer, nor need I go to the Law Courts to consult the judges as to my reply. This is a thing so simple that it requires no argument. Who will choose to be damned? Who will refuse eternal life? Surely these are questions that should be decided at once.Waiting and trifling have done you no good hitherto.<br /><br />The countryman, when he wanted to cross the river, and found it deep, said that he would sit down and wait till the water was all gone by. He waited, but the river was just as deep after all his waiting; and with all your delay, the difficulties in the way of your accepting Christ do not get any less. If you look at the matter rightly, you will see that there are no great difficulties in the way, nor were there ever such obstacles as your imagination pictures.<br /><br />Another countryman, having to cross Cheapside, one morning, was so confused by the traffic of omnibuses and cabs and foot passengers, that he said he felt sure he could not get across the road, and would wait till the people thinned out a little; but all day long they never did thin out. Unless he had waited till the evening, he would have found little difference in that perpetual stream of hurrying people. O friends, you have waited until you can get "a convenient season" to become a Christian, and after all your delay, the way is not any clearer!<br /><br />Twenty years ago some of you were as near decision for Christ as you are now. Nay, you seemed nearer. I then thought, "Oh, some of them will soon believe in Jesus, and yield their hearts to him!" But you said then that it was not quite time. Is it time now? Is the day without difficulty any nearer? Is the season any more suitable? Nay, indeed, there is no improvement.<br /><br />Let me say that, I believe that your waiting has not only done you no good, but has positively done you great harm. There were times when it seemed easy for you to yield to the pressure of the divine Spirit. It certainly is not easier now; indeed, it is more difficult.<br /><br />I think sometimes God treats men as Benjamin Franklin treated the man who stood loafing in his bookshop, and at last took up a book, and said, "How much is this?"<br />Franklin replied, "A shilling."<br />"A shilling?" he said, "a shilling?" and he would not give the price.<br />After staying about ten minutes, he said: "Come, Mr. Franklin, now what will you take for it?"<br />Franklin answered, "Two shillings."<br />"No," he said, "you are joking."<br />"I am not joking," said Franklin: "the price is two shillings."<br />The man waited, and sat a while, thinking. "I want the book," he drawled out; "still, I will not give two shillings. What will you take for it?"<br />Franklin said, "Three shillings."<br />"Well," the man said, "why do you raise your price?"<br />To which Franklin responded, "You see, you have wasted so much of my time that I could better have afforded to take one shilling at first than three shillings now."<br /><br />Sometimes, if men come to Christ at the very first invitation, it is a sweet and easy coming. See how dear young children often yield themselves to Christ, and how peaceful is their entrance into the rest of faith! But when people wait, when they postpone believing, when they violate conscience, when they tread down all the uprising of holy thoughts within them, it becomes much harder for them to trust in Christ than it would have been when he was first preached to them.<br /><br />I come, therefore, to you again, and say, "If ye will deal kindly and truly with my Master, tell me: and if not, tell me; and tell me now."<br /><br />"Well," says one, "I am glad you have spoken to us; I will think it over."<br /><br />No, friend, I do not mean that. I do not want you to think it over. You have had enough of thinking; I pray that God's Spirit may lead you to an immediate decision.<br /><br />"Well, suppose that we consider it during the week," you say. No, that will not suit either my Master or myself. I want the answer now. I am like a messenger carrying a letter, on which is written, "The bearer will wait for a reply." . . .<br /><br />If I say to you, "Go home, and think it over all the week," I shall be giving you a week in which to remain in rebellion against God; and I have no right to do that. I shall be giving you a week in which you are to continue an unbeliever; and he that is an unbeliever is in peril of eternal ruin, for "he that believeth not shall be damned." Worse than all, the week may lead to many other weeks; to months, perhaps, and years; perchance to a whole eternity of woe. I cannot give you five minutes.<br /><br />God the Holy Ghost speaks by me now to souls whom God hath chosen from before the foundation of the world, and he says, <em><strong>"Today, if ye will hear his voice, harden not your hearts."</strong></em> The Holy Ghost says <em><strong>"Today, even today.""Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"</strong></em><br /><br />The question comes to you, <em><strong>Will ye be Christ's?</strong></em> "If ye will deal kindly and truly with my Master, tell me: and if not, tell me."<br /><br />The best answer you can give is in the verses that follow the text. "Laban and Bethuel answered and said, <em>The thing proceedeth from the Lord</em>: we cannot speak unto thee bad or good. Behold, Rebekah is before thee; take her."<br /><br />Oh I wish some of you would thus respond to my appeal this day! This thing is also from the Lord: it was he who gave me this message; it was he who brought you to hear it. Surely you will not be found fighting against God. Your heart is open to him; he sees the faintest desire that you have toward him. Breathe out your wish now, and say, "My heart is before thee: take it."<br /><br /><em>"Take my poor heart, and let it be</em><br /><em>For ever closed to all but thee!</em><br /><em>Seal thou my breast, and let me wear</em><br /><em>That pledge of love for ever there."</em><br /><br />He will not be slow to accept that which is offered to him. He will take you now, and he will keep you for ever."<br /><br />"How is it to be done?" says one. The plan is very simple. Jesus Christ took upon himself the sins of all who ever will trust him. Come and rest upon his atoning sacrifice. Give yourself up to him wholly and unreservedly, and he will save you. Take him to be your Savior by the simple act of faith. The pith of the matter is that I, being lost, give myself over to Christ to save me.<br /><br />I believe that the act of faith was very well set forth in the statement of a poor imbecile. They said that he was an idiot; but I think that he had more real sense than many a man who boasts of his intellect. Some one said to him "<em>John, have you got a soul?"</em><br />"No," he said, "I ain't got no soul."<br />"Why, John, how is that?"<br />He replied, "I had a soul once, but I lost it, and Jesus Christ found it, so I have just let him keep it."<br /><br />There is the whole philosophy of salvation. You have lost your soul; Christ has found it. Let him keep it. God bless you! Amen.<br /><br /><strong>LETTER FROM MR. SPURGEON.DEAR READER</strong>, -<br />This sermon is an urgent appeal to the undecided; and if you are in that condition, I would by this letter press the suit home in the most personal manner. I am a sick man who has narrowly escaped the hand of death, and I feel that the things of eternity ought not to be trifled with. To be saved at the last, our wisdom is to be saved at once. If I had left my soul's matters for a sick bed, I could not have attended to them there, for I was delirious, and the mind could not fix itself sensibly upon any subject. Before the cloud lowers over your mind, give your best attention to the Word of the Lord. I beseech you, dear reader, to do this, for you cannot tell how soon the hour of life may end. It has been life to me to hear of souls saved by God's grace through these sermons, and I am praying the Lord to give me a deep and long draught of this heart-reviving joy, by causing me to hear that this discourse is made to thousands the means of life from the dead. It is a large request, but the Lord has said, "Open thy mouth wide, and I will fill it." Thus would I open my mouth in prayer for you, dear reader, and thousands like you. Do you not, in your heart of hearts, desire that the Lord would hear his servant's petition?<br />Yours to serve as strength returns,<br />Menton, Nov. 14, 1891<br />C. H. SPURGEON.<br /><br />NOTE: Mr. Spurgeon died a short time later on January 31, 1892. This sermon reveals with what compassion he pleaded with, reasoned with, and pressed upon lost souls to come to Christ for salvation -- right up to the door of his own death. Is it any wonder that he had such a great harvest of souls in his ministry, and extending even beyond the grave thru his published works? Even now, there may be souls reading this excerpt, and they will be moved by Spurgeon's plea to decide now to come to Christ for salvation!<br /><br /><em>For the complete sermon, see:</em><br /><a href="http://www.spurgeongems.org/vols37-39/chs2231.pdf"><em>Metropolitan Tabernacle Pulpit, Volume</em> 37, Year 1891, </a><br /><a href="http://www.spurgeongems.org/vols37-39/chs2231.pdf">Sermon #2231, page 589.</a><br />***************************************<br />IF YOU MISSED IT -- You may be interested in reading our article, <a href="http://writingsofbobross.tripod.com/0005.htm"><em><strong>An Examination of the Alleged Dangers of "Invitations"</strong></em></a> in which instances of Spurgeon's methods are cited. This can also be sent to you via email upon request: <a href="mailto:pilgrimpub@aol.com">pilgrimpub@aol.com</a>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com5tag:blogger.com,1999:blog-430424979861514060.post-69816229524965240802010-10-15T09:54:00.009-05:002010-10-19T15:19:12.692-05:00Hybrid Calvinism?<em><strong></strong></em><br /><em><strong>"Hybrid" Calvinism? -- What is it?<br /></strong></em><br />From time-to-time, we have "new arrivals" to our <em>Flyswatter</em> blogs who are not familiar with what I prefer to call <em><strong>"Hybrid"</strong></em> Calvinism.<br />In a nutshell, this term refers to the teaching that <em>"regeneration precedes faith,"</em> or the idea that a person is actually<em>"born again before faith."</em><br /><br />This idea apparently was a post-seventeenth century development which arose among the Pedobaptist [baby baptizer] theologians as a means to supposedly explain how their "covenant children" were "regenerated" as babies or even before they were physcially born. These supposed "covenant children" of believers were supposedly "born again" as babies before they ever became believers, which believing supposedly comes later in life.<br /><br />Hybrid Calvinism is a <em>mixture</em> of (1) Creedal Calvinism on the <em>efficient cause</em> (Holy Spirit) in the New Birth, and (2) the non-creedal idea that the "means" of the Word in creating faith is <em>not an inherent necessary element</em> in the New Birth. It became the "Primitve Baptist" or "Hardshell" view of regeneration by a <em>"Direct Operation of the Spirit apart from Means."</em> It is often called the "Spirit alone" theory.<br /><br />This theory became part of the <em><strong><a href="http://calvinistflyswatter.blogspot.com/2008/06/was-it-lutheran.html">"ordo salutis"</a></strong></em> and the idea is traced by some to <strong><em>Francis Turretin</em></strong>.<br /><br /><strong>W. G. T. Shedd</strong>, <em>Dogmatic Theology</em>, Volume 2, pages 492-494, attributes the distinction between "regeneration" and "conversion" to Turretin, and Shedd adopted this approach. He says:<br /><br />"The divines of the seventeenth century [Puritans] very generally <em><strong>do not distinguish between regeneration and conversion,</strong></em> but employ the two as <em>synonyms</em>. <strong>Owen </strong>does this continually: <em>On the Spirit</em>, III. v. And <strong><a href="http://www.ccel.org/ccel/charnock/instr_regen/files/instr_regen.html">Charnocke</a> </strong>likewise: <em>Attributes, Practical Atheism</em>. The <em>Westminster</em> [Confession] <em>does not use the term regeneration</em>. In stead of it, it employs the term vocation, or <em>effectual calling</em>. This comprises the entire work of the Holy Spirit in the application of redemption. . . ." Shedd then alleges: "But this wide use of the term regeneration led to confusion of ideas and views. As there are two distinct words in the language, regeneration and conversion, there are also two distinct notions denoted by them. <em>Consequently, there arose gradually a stricter use of the term regeneration, and its discrimination from conversion</em>.<strong> Turrettin</strong> (XV. iv. 13) defines two kinds of conversion, as the term was employed in his day. . . . After thus defining, Turrettin remarks that the first kind of conversion is better denominated 'regeneration,' because it has reference to the new birth by which man is renewed in the image of his Maker; and the second kind of conversion is better denominated 'conversion,' because it includes the operation and agency of man himself. . . ."<br /><br />Then Shedd says: "<strong>We shall adopt this distinction</strong> <em>[by Turretin]</em><strong> between regeneration and conversion</strong>. . . . Regeneration is a cause; conversion is an effect."<br /><br /><a href="http://www.monergism.com/thethreshold/articles/onsite/packer_regen.html"><strong>J. I. Packer </strong></a>also contends that the theory arose in <em><strong>"later Reformed theology:"</strong></em> Packer says:<br /><br />"Many seventeenth century Reformed theologians equated regeneration with effectual calling and conversion with regeneration . . . <strong>LATER REFORMED THEOLOGY </strong>has defined regeneration more narrowly, as the implanting of the 'seed' from which faith and repentance spring (I John 3:9) in the course of effectual calling."<br /><br /><strong>Louis Berkhof:</strong><br /><strong></strong><br />Berkhof likewise acknowledged that the theory had post-Creedal development:<br /><br />"It is true that some Reformed authors have occasionally used the term 'regeneration' as including even sanctification, but that was in the days when <strong>the ORDO SALUTIS was not as fully developed</strong> as it is today" <em>(Systematic Theology</em>, page 468).<br /><br />These are well-known "Reformed" Pedobaptist sources, and they are acknowledging that the <em>"ordo salutis"</em> of <em>modern</em> Reformed theology -- which puts "regeneration" prior to faith -- is in fact a hybrid development which arose "later" than the seventeenth century divines (Puritans) who regarded regeneration and conversion as synonymous.<br /><br />Contrary to Shedd's idea that "regeneration is a cause," non-hybrids hold that regeneration is indeed an <em>"effect"</em> -- that is, regeneration is the New Birth, and the New Birth is <em>an effect of the Holy Spirit's using the Word of God to bring an unconverted person to union with Christ by faith in Christ</em>.<br /><br />So non-hybrids contend that no one is born again until he has faith "monergistically" effected in him by the Word as the <em>instrumental</em> cause and the Spirit of God as the <em>efficient</em> cause -- as is plainly taught in our <em>Baptist Confession of Faith</em>, and is known as <em>"Effectual Calling."</em> (1689 <em>London Baptist Confession</em>, Article 10).<br /><br />That is why we say we are "Creedal Calvinists" on the New Birth as opposed to the <em>modern </em>"Reformed" Hybrid Calvinism of the Pedobaptist "ordo salutis" variety. While we strongly affirm that the Holy Spirit works in a lost person before he actually becomes a believer, this preliminary work or influence does not constitute the New Birth or regeneration.<br /><br />As <strong>Dr. B. H. Carroll</strong> has said, <strong><em>"regeneration cannot be complete without faith."</em></strong> [<em>An Interpretation of the English Bible</em>, Volume 10, pages 293, 294].<br /><br />This is why we disavow so much of what passes today as "Calvinism." It is not a proper representation of Creedal views, but has derived as a hybrid "development" under the label of the "ordo salutis." One of the modern blogging "Calvinists" very well expresses the post-creedal theology which is held by many in the "Reformed" camp:<br /><br /><em>"The language with respect to the concept of 'regeneration' <strong>has been</strong> <strong>refined since 1646</strong>. It isn't as if we stopped doing theology in the 17th century." <a href="https://www.blogger.com/comment.g?blogID=21212024&postID=5313421964172170750">(Gene Bridges, Pyromaniacs blog of Nov. 8, 2008).</a></em>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com1tag:blogger.com,1999:blog-430424979861514060.post-59277497759669809962010-09-16T13:52:00.003-05:002010-09-16T15:58:30.785-05:00Spurgeon's Forgotten Sermons<strong><em></em></strong><br /><strong><em>A Second Volume of Unpublished Sermons</em></strong><br /><strong><em>by C. H. Spurgeon Available Soon</em></strong><br /><strong></strong><br />Another collection of C. H. Spurgeon's sermons -- which do not appear in the original <em>New Park Street Pulpit and Metropolitan Tabernacle Pulpit</em> -- will be available from us in late October or early November 2010 ($30 plus $4 shipping).<br /><br /><em>We are accepting orders now.<br /></em><br /><em><strong><span style="color:#990000;">C. H. Spurgeon's Forgotten Early Sermons</span></strong></em> is the title of the book and it will consist of 28 sermons which first appeared in the monthly magazine <em>The Sword and the Trowel Magazine</em> periodically after Spurgeon's death.<br /><br />The sermons have been taken from the magazine and compiled in book form by Terence Peter Crosby for the British publisher, <em>Day One</em>. Dr. Crosby also was the compiler of the book of Spurgeon's sermons entitled, <em><strong><span style="color:#990000;">C. H. Spurgeon's Sermons Beyond Volume 63</span></strong></em> (also available now from us for $40.00 plus $4 shipping).<br /><br />Place your order now for either or both of these books of hitherto unpublished sermons:<br /><br />___<em> </em><span style="color:#990000;"><em>C. H. Spurgeon's Forgotten Early Sermons</em> </span>($30 plus $4 shipping), available late October.<br /><br />___<em> <span style="color:#990000;">C. H. Spurgeon's Sermons Beyond Volume 63</span></em> ($40 plus $4 shipping), available now.<br /><br />Order by: __ Mail; __ Fax; __ Phone; __ Email<br />All Credit Cards accepted.<br />Mail: Pilgrim Publications, Box 66, Pasadena, TX 77501<br />Phone: (713) 477-4261; (713) 477-2329<br />Fax: (713) 477-7561<br />Email: <a title="mailto:pilgrimpub@aol.com" href="mailto:pilgrimpub@aol.com">pilgrimpub@aol.com</a>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-55990001239052368122010-08-04T13:24:00.008-05:002010-08-04T16:45:09.776-05:00Founders' Founder on Altar Calls<em><strong></strong></em><br /><em><strong>Are Altar Calls Justified by the</strong></em><br /><em><strong>Founder of the Founders, </strong></em><br /><em><strong>Ernest Reisinger?</strong></em><br /><br />Although the creator of the <em>Founders Ministries</em>, <a href="http://calvinistflyswatter.blogspot.com/2008/02/reisinger-biography-reviewed.html"><strong>Ernest Reisinger</strong></a>, says in his book on <strong>"Worship"</strong> that <em>"the invitation system has no place in the church that seeks to be biblical"</em> (page 110), I am strongly inclined to believe that Ernest's rather broad exposition of the<em> "regulative principle"</em> (page 11) at least contradicts the deprecation of the normal use Baptists make of altar calls or invitations.<br /><br />In fact, while Ernest's conclusions about <em>"the invitation system"</em> may hold true in any particular case where an altar call is <em>misused </em>and made to mean something which violates the truth of the Gospel, yet in regard to what I observe to be the <em>normal practice</em> in Baptist churches, I believe Ernest concedes enough to actually justify the normal Baptist altar call.<br /><br />Yes, this may come as a surprise to some of the anti-invitationists, but what Ernest says in this book appears to be quite sufficient to legitimatize the use of invitations (or altar calls) -- at least as they are used in most Gospel-preaching Baptist churches with which I am acquainted. Notice the concessions, all of which are supportive of the use of altar calls --<br /><br /><em>1. Ernest says there is nothing "intrinsically evil" involved in altar calls (page 150).</em><br /><br /><em>2. Ernest approves of using an altar call or invitation as a "way" whereby a person can <strong>express his desire for baptism</strong> (page 150).</em><br /><br />He says, <em>"There is no valid reason why it cannot be done in response to an invitation from the pastor. Those who believe themselves to be recipients of saving grace <strong>can surely be invited to come forward</strong> and present themselves as candidates for baptism"</em> (pages 150, 151).3.<br /><br />3. Ernest says that invitations are <em>neither <strong>"commanded" nor "forbidden"</strong></em> (page 151).<br /><br />Consequently, invitations <em>neither add to nor take from</em> anything revealed in the Word of God.<br /><br /><em>4. Ernest approves of "inviting hearers to respond to the gospel message by faith and repentance"</em> (page 90).<br /><br />He says that lost people <em>"should be invited to come to Christ"</em> and this should be done <strong><em>"before, during, and AFTER the sermon.</em></strong> <em>They should be invited to faith and repentance before, during, and after the worship service. They should be invited to come to Christ," </em>he says,<em> "<strong>AT WHATEVER TIME, WHEREVER THEY ARE.</strong> Today is the day of</em> <em>salvation! . . . We believe in GIVING AN INVITATION to respond to the gospel message in faith and repentance" (page 91).</em><br /><em></em><br /><em>5. Ernest says that "God commands people EVERYWHERE to believe the gospel"</em> (page 92).<br /><br />This would of course include those who hear the Gospel preached in a church or evangelistic service, and who are encouraged by the preacher to <em>immediately obey the Gospel by believing it, and coming forward to confess their faith in Christ as Saviour.</em><br /><br />6. <em><strong>Ernest implies that millions have been saved where invitations were used.</strong></em><br /><br />His book says there are 15.8 million Southern Baptists and <em>"most of these" became church members "by walking down an aisle"</em> (page 102). Of these 15.8 million members, according to Ernest's calculation 32.7 percent attend worship services. Since attendance and non-attendance of worship services seems to be regarded by Ernest as an indicator or mark of a person's spiritual state, <em>this would imply that millions who responded to invitations in Southern Baptist churches and attend church services are presumably saved people</em> -- according to <strong>Ernest's own figures.</strong><br /><br />7. Ernest says, <em>"As long as the implication is eliminated that coming forward is required for salvation, <strong>the altar call can serve a useful and appropriate purpose</strong>"</em> (page 151).<br /><br />8. Ernest says that <em>Scriputral support "does not have to be direct to be true"</em> (page 33).<br /><br />He cites the "trinity" as an example, noting that the word "trinity" does not occur in the Bible. He says that evidence supporting a matter <em>"is not subject to simple proof-texting" </em>(pages 33, 34).<br /><br />In other words, <strong>we do not have to have a "prooftext" which specifically names an item in order for it to be approved, according to the "regulative principle."</strong><br /><br />I think that at least these eight items are sufficient to justify the use of altar calls, inviting an unsaved person to believe on Christ and come forward to profess his faith.<br /><br />The only valid objection to altar calls that Ernest appears to have is his objection to their being presented as a <em>"requirement for salvation."</em> <strong>I personally have never heard an invitation in which that requirement was set forth.</strong>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-63053631331557316522010-07-27T17:19:00.004-05:002010-07-27T17:39:32.659-05:00Spurgeon's Complete Sermons Online<p><br /><strong>VOUMES 1 - 63 OF SPURGEON'S SERMONS<br />ARE NOW ON THE INTERNET </strong><br /><br /><em>Praise the Lord!<br /></em><br />We rejoice to receive the following email from <strong><em>Brother Emmett O'Donnell</em></strong> informing us that he has put the final volume 63 of C. H. Spurgeon's 63-volume <em>New Park Street Pulpit and Metropolitan Tabernacle Pulpit </em>(1855-1917] on the Internet, thus making the complete set of sermons available at this link:<br /><br /><a href="http://www.spurgeongems.org/">http://www.spurgeongems.org/</a><br /><br />Here is Brother Emmett's email updating us on the work he undertook nearly ten years ago and now has finally completed:<br /><br />>><br />July 26, 2010</p><p>Brother Bob,</p><p>Well my dear Brother and friend, just short of 10 years by five days or so, our Lord and Master, Jesus Christ, in me has completed modernizing the 63-Volume set of Brother Spurgeon's sermons.</p><p>It would have taken much longer, I am sure, if you had not encouraged me so, and so I want to praise God for your faithfulness in this project.</p><p>Already a few friends in Kerrville have asked me, <em>"What next?"</em> </p><p>Well, all during the project I have prayed that our Lord would raise up someone who would correct all my errors. It seems the Holy Spirit is burdening me to do it and so I will, but would ask anyone who may read this letter to pray about working with me. They could contact me by clicking on the "Contact Us" link on the first page of our site:</p><p><a href="http://www.spurgeongems.org/">SPURGEON GEMS </a></p><p>I have a few ideas about how we might do this. I have committed to grading lessons for Mount Zion Bible Institute. These are lessons sent into prisons and they always need graders. Anyone interested can contact Mount Zion by phone: <strong>850-438-1037, email:school@mountzion.org </strong></p><p><strong>or may write: </strong></p><p><strong>Mount Zion Bible Institute, 2603 West Wright Street, Pensacola, FL 32505 USA</strong></p><p>Thank you, Brother, for all your help. Know that I am praying for Brother Mike.</p><p>Brother Emmett O'Donnell<br /><a title="mailto:emmettod@ktc.com" href="mailto:emmettod@ktc.com">emmettod@ktc.com</a><br />>><br /><br />The goal of getting Spurgeon's sermons on the Internet actually had it roots in the 1990s when <em><strong>Dr. Philip Traynor</strong></em> of Alabama assumed the task and expense of scanning Spurgeon's sermons into ASCII Text. I don't exactly know the chain of events thereafter, as Dr. Traynor says he turned the materials over to some other sources. These sermons were later put onto CD-ROM by <strong>Ages Software</strong>, and not long thereafter, Brother O'Donnell was lead of the Lord to use both the CD-ROM and the actual 63 printed volumes to do the long and demanding computer work of getting the sermons into good shape for committing them to a website.<br /><br />This is quite a remarkable and wonderful achievement. It is even all the more impressive when we consider the <em>physical handicap</em> under which Brother O'Donnell has had to work. I stand in awe of the Lord's wonderful grace in His use of Brother Emmett in view of how he has persevered despite the difficulties. Here is something I wrote about this in an article over a year ago:<br /><br />>><br />Awhile back, I asked Brother O'Donnell to give me an account of his physical state, inasmuch as I knew him to be less than physically "normal" in the use of his bodily parts due to a past injury. Here is what he wrote:</p><p><em>April 18, 2009</em></p><p><em>Brother Bob,</em></p><p><em>On August 3, 1981, about seven years before the Lord saved me, He chastised me as I was attempting my second try at “body surfing” in Hawaii. He arranged for a wave to twist my neck so that I was totally paralyzed from my shoulders down. When I left the hospital (SW Memorial) in late February, 1982, I was considered by the medical profession to have “paraplegia” which means I had the partial loss of all my limbs. Many people think I had a stroke because my right side is severely paralyzed, but my right is not. I was 39 at the time — I’ll be 68 in November [2009]. I improved to the point where I was walking with a cane—all in our Lord’s purpose. By 1996 numerous falls necessitated I walk with a walker which I use now in the house. If we go out, which is quite a bit, I use a power chair to get around. With equipment, I am able to drive — our last trip of over 6,500 miles was last summer.The Lord is keeping me in line with helicopter rides (one) to TexSan Heart Hospital in late March. I have problems with my heart and a few other things. I seem to be OK, heart-wise, now — after about $20,000 for the ride and the care. But our Lord has provided. I can still type <strong>using my right middle finger and three fingers on my left hand and its thumb</strong>, though you have no idea how many errors I made in this letter — the Lord provided Spell-check, so that is between Him and me. Thank you for your kind comments.<br />>><br /></em><br />I will also again remind you that Brother Emmett was neither solicited to do this work nor was he paid to do it; it has strictly been <em>a work the Lord laid on his heart to do</em>, and he has never asked for any reward for doing it. His reward is the joy he receives from the many thousands of "hits" which his website receives, and will yet receive in the days, weeks, months, and years ahead.<br /><br />His works will follow [continue] on earth, though he passes on to be with the Lord and Spurgeon in Heaven! (Revelation 14:13).</p><p>To access all of Spurgeon's sermons, go to <a href="http://www.spurgeongems.org/">http://www.spurgeongems.org/</a><br /></p>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-3413774413948309822010-07-26T11:07:00.021-05:002010-07-28T14:08:47.771-05:00Altar Call: Alleged "Dangers"<em><strong></strong></em><br /><em><strong>Alleged Dangers of the Public Invitation</strong></em><br /><em><strong>-- or What Some Refer to as the "Altar Call"</strong></em><br /><br />Those who have been on my email list for a while may remember a series of articles I wrote a few years ago which analyzed several of the writings which oppose public invitations in church. Some of these articles are online at <em><strong><a href="http://writingsofbobross.tripod.com/0005.htm">Select Writings of Bob Ross</a></strong></em>.<br /><br />There is a whole passel of anti-inivitation items on the Internet, and after observing so much of this repetitious legerdemain, I carefully examined the ones by <em>Fred Zaspel, Darryl Erkel, Jim Ehrhard, Ernest Reisinger, Carey Hardy, Jim Eliff, Michael Spencer,</em> plus the writings by <em>Iain Murray</em> and <em>Errol Hulse</em>, and responded to all of the arguments which seemed to be the most pertinent to their advocates.<br /><br />Certainly, the <a href="http://calvinistflyswatter.blogspot.com/2008/02/founders-fostered-by-pedos.html">influence </a>of Pedobaptist "Reformed" writer, <em><strong>Iain Murray</strong></em>, is observable in most (if not all) of these writers. Due to Murray's influence on <em><strong><a href="http://calvinistflyswatter.blogspot.com/2008/02/reisinger-biography-reviewed.html">Ernest Reisinger</a></strong></em>, the founder of the Founders Ministries, Murray is the virtual "father" of the Founders, and the Founders, such as Reisinger, <em>Pastor Tom Ascol,</em> and Board member <em>Dr. Tom Nettles,</em> have been among the most outspoken opponents of the use of public invitations. (Paradoxically, the <a href="http://calvinistflyswatter.blogspot.com/2008/05/bt-financier-saved-at-altar.html">wealthy gentleman </a>who bankrolled the <em>Banner of Truth</em> was converted at an "altar.")<br /><br />Prior to the arrival of Pedobaptist Murray and his <em>Banner of Truth</em> booklet, <a href="http://writingsofbobross.tripod.com/0055.htm"><em>The Invitation Syst</em>em</a>, one seldom heard among Baptists the type of opposition which called for the abandonment of using public invitations. Of course, the Pedobaptists (baby baptizers) have little use for invitations since they allege that the <em>"elect"</em> born into their families are usually<em> "regenerated"</em> in early infancy or perhaps even before they are born. This is the method by which the <a href="http://calvinistflyswatter.blogspot.com/2007/11/do-presbyterians-survive-by-infant.html">Pedobaptists</a> replenish their membership rolls. Most of the current crop of anti-invitationists among Baptists, however, made professions faith in Christ in services where public invitations were given after the sermons.<br /><br />I have noticed over the past 50 years or so that several Baptist churches which followed Murray in opposing the use of invitations have generally failed to grow, have remained small in number, and some have even ceased to exist. Even Iain Murray has bemoaned the <a href="http://calvinistflyswatter.blogspot.com/2008/02/todays-calvinism-and-evangelism.html"><em>lack of evangelism</em> </a>and growth on the part of those he and other anti-invitationists have influenced.<br /><br />I think this <a href="http://calvinistflyswatter.blogspot.com/2008/07/calvinist-evangelists.html">lack of evangelism </a>and opposition to the use of public invitations are related. There appears to be a <a href="http://calvinistflyswatter.blogspot.com/2008/05/do-hybrids-oppose-evangelism.html"><em>lack of passion</em> </a>on the part of those who oppose using invitations to urge upon lost sinners the need for an immediate faith response to the Gospel message. Spurgeon's passion for winning souls lead him to press for an <em>immediate decision.</em> This was due to his dominant soul-winning urgency to make converts to Christ. <em>(An Urgent Request for an Immediate Answer, Metropolitan Tabernacle Pulpit, </em><a href="http://www.spurgeongems.org/vols37-39/chs2231.pdf">Volume 37, #2232).</a><br /><br />Here is one of my past articles replying to objections to invitations:<br /><br /><em><strong>AN EXAMINATION OF THE ALLEGED </strong></em><br /><em><strong>DANGERS OF "INVITATIONS"</strong></em><br /><br />I recall reading in the works of Andrew Fuller where someone had questioned him about his quoting John 3:16, inasmuch as it is so often used by Arminians. Fuller replied to the effect that he did not know that a verse as Scripture was any worse off for having been quoted by an Arminian.<br /><br />I am of the opinion that the same attitude may be held with regard to the use of "invitations" in church services. To reject all forms of using public invitations to the lost is going just a bit too far.<br /><br />However, I like to think that I have an "open mind," at least open enough to consider and evaluate criticisms and objections. Consequently, I have found some items on the Internet which set forth the reasons some give for not using invitations, and I have a few thoughts I wish to express in response to these objections.<br /><br />Much of the thinking on the subject seems to have been borrowed -- a great deal of it apparently from <em><strong>Mr. Iain Murray</strong></em>, a Pedobaptist long associated with the <em>Banner of Truth Trust</em> in Scotland. I have written articles replying to Mr. Murray's arguments, which seemingly are prized by some as the most influential of all. I also have written articles which discuss the misunderstanding and misrepresentation of C. H. Spurgeon's practices. <a href="http://reformedflyswatter.blogspot.com/2010/06/spurgeon-and-altar-calls.html">Spurgeon is often cited as if he opposed invitations</a>, which is a misunderstanding on the matter.<br /><br />It seems that at the root of anti-invitation thesis is the post-seventeenth century non-creedal theory advocated by some Pedobaptist theologians that <em>the New Birth takes place prior to the Holy Spirit's creating faith by the instrumentality of the Gospel, or Word.</em> This theory is usually cited as a basis for <a href="http://calvinistflyswatter.blogspot.com/2008/05/murray-vs-sudden-converstion.html">objecting to calling on sinners </a>to immediately act in some way in acknowledging Christ as Lord and Savior, such as a public invitation circumstance.<br /><br />The writers that I have read have obviously been greatly influenced by the anti-invitation writings of the Pedobaptists who question <em>"sudden conversions." </em>The Pedobaptists primarily get most of their "converts" and church members in infancy, alleging that infants inherit the blessings of regeneration and the right to church membership by virtue of the supposed "covenant" relationship that their believing parents have with God. According to the Pedobaptist theory, regeneration can be assumed to take place <em>in the infant child</em> before baptism, at baptism, and soon after baptism. Some Baptists who call themselves "Reformed" in theology -- such as the Reformed Baptists and Southern Baptists in the Founders Ministries fellowship -- do not go that far with the Pedobaptists on infants, nevertheless they appear to have been influenced to follow the Pedobaptists such as Mr. Murray in opposition to public invitations.<br /><br />Here is a summary of some of the arguments used:<br /><br /><em>1. "Most Christians are not aware that the 'altar call' method in evangelism was not practiced by Jesus or His apostles."</em><br /><br />The argument developed from this proposition is that the invitation is wrong because it was <em>not something done by Jesus and the apostles</em>. Frankly, if we have to use this as the guideline for what we today do in religious matters, I fear to think to what lengths it would lead us! Did Jesus pastor the First Church of the Lord, located at the corner of Jeremiah Avenue and Elijah Street? Did the apostles build church buildings and furnish them with pews, carpeted floors, indoor heated baptistries, choirs, organs, and pianos? Did they a schedule of services on Sunday, Wednesday, or some other day? Did they conduct Bible coanferences and seminars? Wonder if this "patternism" approach would allow for a website?<br /><br />The same writer later says, <em>"It is always dangerous to promote a practice which cannot be substantiated from the Word of God."</em> And later, <em>"it violates the New Testament pattern of evangelism."</em><br /><br />This is the old worn-out <em>"patternism"</em> argument by which just about anything and everything can be proven to be wrong other than what the "patternist" himself will allow as being "scriptural." Campbellites, Hardshells, and Landmarkers have all erected their kingdoms on the basis of "patternism."<br /><br />Strange, however, the "patterns" don't ever seem to be the same!<br /><br />Among other things, "patternism" has been used against <em>passing the offering plate, using communion cups and breadplates, indoor baptistries, musical instruments, using a "name" for the church, having Sunday School, revival meetings, mission boards, salaried pastors, having a single pastor, deacon boards, finance committees, incorporation of the church, church kitchens, fellowship halls,</em> and a score or more of other such things. It smacks as a form of legalism, <em>binding where the Word of God does not bind</em>.<br /><br />Wherever the Gospel is preached, we believe that listeners should be <em>called upon to accept it and confess it</em> before men, right on the spot. The public invitation, used for years by Baptists, is as good a method as any for this to be done. There must be<em> some method</em> for accommodating initial professions of faith, and the Bible does not standardize any particular format.<br /><br /><em>2. "The practice of publicly inviting people to come forward at the conclusion of a Gospel sermon, did not begin until the time of the 19th century revivalist, <a href="http://calvinistflyswatter.blogspot.com/2008/10/frame-of-mind-on-finney.html">Charles G. Finney </a>(1792-1895), who was probably the first to employ this method." </em><br /><br />This is not the case, but even if this were a fact, it would not militate against invitations. Finney was a Presbyterian who evidently came to realize that Presbyterians had not been "regenerated" in infancy, and so he sought to bring them to a true conversion. After awhile, he started to use the <em>"anxious seat"</em> as a means of dealing with concerned souls <em>--</em>which differs considerably from the public invitation as practiced by most Baptists. If Finney's method does not meet with your approval, you can perhaps blame the super-duper Calvinistic Presbyterians whose spiritual condition accounts for him.<br /><br />There have been several "firsts" for practices that are commonly used today without much question as to their validity and utility. Spurgeon was one of the first, if not the first, to have a Pastors College for preachers without educational advantages (Bible Institute style). William Carey was among the first to instigate foreign missions. Sunday Schools, associations of churches, mission societies, Bible translation societies, seminaries, Bible colleges, hymnals, degreed ministers, and many other practices had beginnings with someone this side of the apostolic period. "Patternism" would exclude all of these other than <em>what the "patternist" would allow</em>.<br /><br /><em>3. "While incredible numbers of people are alleged to have been saved through the invitation system, the facts do not really support this." </em><br /><br />And again, <em>"The invitation system tends to produce spurious converts."</em><br /><br />False professions are not confined to some who responded to public invitations. Baptism and church membership have their share of false professions, too.<br /><br />No one knows who is saved, except the Lord, not even in the best of circumstances. Some have been known to appear awfully good at the first, but later on they manifested another appearance. So, too, some have not looked very good at the first, but proved to be sound converts in the long haul.<br /><br />Sometimes, alleged "percentages" of converts have been bandied about as if to prove invitations are wrong. If the truth were known, it seems reasonable that such statistics are contrived, and at best based on a very limited census procedure.<br /><br />Paul seemingly had a great acceptance of the Gospel he preached in Galatia, but sometime later he indicated he had some serious reservations about them (Galatians 3). We can always expect some spurious professions, but they do not invalidate the valid ones.<br /><br />Furthermore, what is often passed off as "fact" is based on imperfect subjective judgment and analysis, for no one can actually, factually, and certainly know how many were or were not valid professions of faith. So far as I have read, the reported "follow-ups" are based on whether the parties went on to be baptized or unite with churches within a certain span of time, and that is not really determinative of the validity of a profession of faith.<br /><br />4. <em>"Evangelists who have most used and popularized the invitation system have not been marked as particularly keen theologians."</em><br /><br /><em>D. L. Moody</em> is cited by the writer as an example. I have read quite a bit from Mr. Moody, and for an untutored man, the basic principles of his preaching were sound. He was certainly <em>approved by C. H. Spurgeon</em> who had him preach at the Metropolitan Tabernacle and Spurgeon also preached in defense of Mr. Moody in a sermon entitled, <a href="http://216.239.51.104/search?q=cache:2dTnzsopDbYJ:www.spurgeon.org/sermons/1239.htm+Moody+and+Sankey+Defended&hl=en&ie=UTF-8"><em>Messengers Moody and Sankey Defended</em></a> (MTP, #1239).<br /><br />Furthermore, Moody said he read everything he could find that Spurgeon ever published, and that might have been a much better theological education than many with "Reformed" seminary degrees have received in our time. Moody also founded a Bible Institute (inspired by Spurgeon's model) and a publishing company (also inspired by Spurgeon's Colportage work) which have been quite a blessing in the dissemination of conservative biblical faith and practice.<br /><br />I myself was converted under the ministry of <a href="http://www.sbhla.org/downloads/809.pdf"><em>Eddie Martin</em></a>, an evangelist who attended Moody Bible Institute.<br /><br /><em>5. "How often do we hear at modern Gospel crusades a serious exposition of the Scriptures or a clear explanation of what took place at Calvary?"</em><br /><br />The best sermon I recall ever hearing on the subject of Jesus Christ as the Son of God was delivered by evangelist <em>Billy Graham</em> which I heard on television a few years ago around Christmas time. And I have not heard a better sermon on that subject since.<br /><br /><em>6. "Although Spurgeon proclaimed the Gospel to thousands weekly, he sensed no necessity to urge lost sinners to come forward . . ." </em><br /><br />We have discussed <a href="http://reformedflyswatter.blogspot.com/2010/06/spurgeon-and-altar-calls.html">Spurgeon </a>a few times in the past, and this representation of his practice is not accurate. Spurgeon liked to see <em>immediate responses</em>, as we have demonstrated before.<br /><br />He said, <em>"I should think there is no condition of gentleness, or of obscurity, or of poverty, or of sorrow, which should prevent anybody from making an open confession of allegiance to God when faith in the Lord Jesus Christ has been exercised. If that is your experience, my dear friend, then whoever you may be, you will find an opportunity, SOMEWHERE OR OTHER, of declaring that you are on the Lord's side. I am glad that all candidates for membership in our church make their confession of faith at our church-meetings. I have been told that such an ordeal must keep a great many from joining us; yet I notice that, where there is no such ordeal, they often have very few members, but here are we with five thousand six hundred, or thereabouts, in church-fellowship, and very seldom, if ever, finding anybody kept back by having to make an <strong>OPEN CONFESSION of faith in Christ</strong>. It does the man, the woman, the boy, or the girl, whoever it is, so much good for once, at least, to say right out straight, 'I am a believer in the Lord Jesus Christ, and I am not ashamed of it,' that I do not think we shall ever deviate from our custom. I have also noticed that, when people have once confessed Christ before men, they are very apt to do it again somewhere else; and they thus acquire a kind of boldness and outspokenness upon religious matters, and a holy courage as followers of Christ, which more than make up for any self-denial and trembling which the effort may have cost them" </em>(MTP, Volume 46, 1900 page 289).<br /><br />He also said, <em>"I believe that it is a great help in bringing people to <strong>decision</strong> when Mr. Moody asks those to <strong>stand up</strong> who wish to be prayed for. Anything that tends to separate you from the ungodly around you, is good for you."</em> (MTP, 1897, page 516).<br /><br />7. "<em>The invitation system tends to equate the act of coming forward with salvation." </em>Also, the writer complains,<em> "The invitation system gives assurance to people who may not yet be converted."</em> And further, <em>"The invitation system seeks to condition people for a response through the use of such externals as uplifting music, dynamic personalities, and a charged or emotional atmosphere. The problem with this is that it tends to provoke a response which is based on factors other than the truth of the Gospel."</em><br /><br />Whatever real or imagined aberrations and errors attributed to invitations by some critics does not warrant dispensing with the practice itself, no more than error with regard to the purpose or mode of baptism means we should dispense with baptizing. There is error and abuse oftentimes associated with every item of faith and practice, but that does not warrant that we quit teaching and practicing that which is the truth.<br /><br />Those who are faithful to the Gospel message will most likely not be guilty of the type of aberrations which are specified by the critics.<br /><br />8. <em>"If they are regenerated and granted faith to believe the Gospel (Acts 18:27; Philippians 1:29), there is no further need to prompt them to come forward." </em><br /><p>But the Scripture shows that <em>confession of faith</em> is to follow repentance and faith, and then baptism and church membership. In some manner, the believer is to "come forward" to make that confession, be baptized, and be received into the church.<br /><br />To quote Spurgeon again, <em>"Tell it out then, tell it out, you who have been lately converted, do not hide your light under a bushel." "C. H. Spurgeon earnestly exhorted those who had accepted Christ as their Savior to <strong>COME FORWARD</strong> amongst his people and avow their attachment to his person and name. Words of kindly encouragement and of loving persuasiveness, were addressed to the timid and retiring ones, who feared to avow themselves to be the Lord's, lest they should fall back into sin and dishonor his name. This was followed by an appeal to those who had confessed the name of Jesus -- <strong>an appeal</strong> of so stirring and searching a nature, that many must have felt constrained to say, 'Lord what wilt thou have me to do?'"</em> <em>(The Sword and the Trowel</em>, 1865, page 70).<br /><br />9. <em>"The invitation system tends to attach an undue importance on numbers."</em><br /><br />I have yet to see an anti-invitation church which was in any danger from attaching "undue importance to numbers." They may have reason to be concerned for the <em>lack of numbers</em>, and the <em>decline in numbers</em>, but not for the abundance of numbers. The anti-invitation churches I have observed tend to be <em>lacking</em> in numbers of professions of faith.<br /><br />10 . <em>"The modern invitation method implies that sinners have the power inherently to believe on Christ any time they so choose."</em><br /><br />The fact is, men <em>must and do</em> make a "choice" once they hear the Gospel. It is a consequence of hearing the Word and the convicting <em>power of the Holy Spirit </em>that one is moved to make a choice to come to Christ. They either choose <em>for</em> Christ, or choose <em>against</em> Him, in one form or another. And if they have the liberty of mind, heart, and will to believe in Christ, as the Word is blessed to them by the Holy Spirit, why should they not be encouraged on the spot to make known the choice they have been blessed to make?<br /><br />Spurgeon, preaching on <a href="http://www.spurgeongems.org/vols19-21/chs1229.pdf.">Joshua 24:15</a>, <em>DECISION ILLUSTRATED BY THE CASE OF JOSHUA,</em> exhorted his hearers:<br /><br />"That resolve on the part of Joshua was <strong>openly declared</strong>. I want to come straight home to some of you here who have said in your hearts, <em>'Yes, we will serve the Lord,'</em> but you have <strong>never yet declared your allegiance, </strong>for you have thought it quite enough to promise in secret. Does not Joshua's outspoken vow make you blush? You are espoused to Christ, you say, but will there never be an open marriage? Will you <strong><em>never take Him publicly</em> before the eyes of men</strong> to be your Lord and Husband forever and ever? Does Jesus agree to secret nuptials? Can such a thing be done in a corner? Of old the candle was put on a candlestick; is it now to be put under a bushel? You say you are His soldier; will you never put on your Prince's uniform? Shall your Captain's colors never adorn you? Will you <em><strong>never come forward</strong></em> and take your Commander's weapon in your hand and march at His bidding to the fight? . . . <em><strong>I long to drive you to a decision!</strong></em> If God is God, serve Him! If Baal is God, serve him! O, may the Spirit of God lead you to <em><strong>decide for God and His Christ this very moment</strong></em> and He shall have the praise forever! Amen." (MTP, Volume 21, #1229).<br /><br />These objections rather summarize the anti-invitationist's point of view against invitations. But I suspect the real root of his complaints is revealed in the following words: "So long as today's church continues to wallow in the mire of semi-Pelagian error, turning its nose against Calvinistic soteriology, the invitation system will remain. But so will our ignorance, superficial holiness, and general disdain for biblical theology."<br />What this probably translates to mean is, in my opinion, that super-duper Calvinism of the "steroid" variety borrowed from Pedobaptist theologians is what must be believed and practiced in order to have a valid evangelism. If that is the case, then it makes one wonder how it is that so many of our modern Calvinists say <em>they were brought to Christ under ministries that either were not Calvinistic</em>, or were even "rank Arminians"?<br /><br />Why can't Calvinists, who say they are preaching the pure Word of God, somehow work it in as a "sixth" point that it is OK to invite those who hear the Gospel and accept it to <em>immediately come forward</em> and <em>confess </em>Christ as Lord and Saviour? -- Bob L. Ross</p>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-9349894332425796542010-07-25T13:49:00.005-05:002010-07-26T10:02:21.731-05:00Altar Calls vs No Altar Calls<p><br /><a href="http://lesliepuryear.blogspot.com/2010/07/differences-between-reformed-and_14.html"><strong><em>Differences Between Reformed and Southern Baptist Churches: Altar Calls vs No Altar Calls</em></strong></a><em> </em></p><p>A Southern Baptist pastor, <strong>Les Puryear</strong>, has recently been stirring the nest of some of the "Reformed" brethren among Southern Baptists.</p><p><br />One of the issues cited by Les as distinguishing traditional Baptists and those who are calling themselves <em>"Reformed"</em> is the use of the <a href="http://lesliepuryear.blogspot.com/2010/07/differences-between-reformed-and_14.html">public invitation</a>, sometimes referred to by some as the <em>"altar call."<br /></em><br />We have written extensively about "Reformed" objections to invitations, some of the articles being online at this<a href="http://writingsofbobross.tripod.com/1toc1.html"> link.</a> We have commented on perhaps every concevable objection offered by the "Reformed" or by any others who oppose giving a public invitation as practiced by traditional Baptists of the past and present.<br /><br />One of Reformed objections offered to Les' article is the notion that <em>baptism constitutes one's confession,</em> such as the following by <em>James W. Galyon:<br /></em><br /><em>"How does somebody publicly acknowledge faith in Christ in my home church? Through baptism, just like they did in the NT."</em><br /><br />I dealt with this error about three years ago in an email article, but it was not posted on the blog. Therefore, I offering this article to refute the idea that <em>"baptism constitutes one's confession."<br /></em><br />Perhaps the primary reason the Reformed Pedobaptists (Presbyterians) oppose public invitations is because of their doctrine about the supposed "regeneration" of infants born to Christian parents. According the Reformed, children born to Christian parents are "elect" or "covenant children," and they <em>inherit the covenant blessing of regeneration (new birth).</em> Supposedly, such "elect children" get regenerated (born again) very early, perhaps even before they are born, according to <a href="http://calvinistflyswatter.blogspot.com/2006/05/southern-seminary-welcomed-john-frame.html">John Frame </a>and <a href="http://www.ligonier.org/blog/how-and-when-did-you-get-saved/">R. C. Sproul. </a>With this type of doctrine, it is easily understood why the Pedobaptists would have little to no use for public invitations.<br /><br /><strong>HYBRID CALVINIST ERROR CONCERNING BAPTISM AS<br />BEING THE FIRST "CONFESSION" OF CHRIST<br /></strong><br />By Bob L. Ross<br />[01/12--2007]<br /><br />I recently ordered and read the book entitled, <a href="http://calvinistflyswatter.blogspot.com/2008/02/reisinger-biography-reviewed.html"><em>Ernest Reisinger, A Biography</em></a><em>,</em> by Geoffrey Thomas, published by the Banner of Truth. Brother Reisinger is perhaps best known as the primary person who was instrumental in founding the "Founders Ministries" in the 1980s, now headed by Pastor Tom Ascol of Cape Coral, Florida.<br /><br />The Founders Ministries maintains that its primary <a href="http://www.founders.org/info/about.html"><em>purpose</em> </a>is to promote the "Doctrines of Grace," but in our estimation it promotes a "hybrid" form of "Calvinism" which is more in line with post-17th century Presbyterianism than with the historic Confessions of Faith.<br /><br />Although for years I had known the late Brother Reisinger [1919-2004] since first meeting him in Carlisle, Pennsylvania at the first Grace Bible Conference at Grace Baptist Church in Carlisle, Pennsylvania in the mid-1960s, and had met him a few times thereafter, I had never heard or come across any detailed account of his conversion. I have not even been able to find such an account on the Founders's website.<br /><br />The account related in this book, however, is rather detailed, and it immediately became of particular interest to me in view of the present negative attitude of the Founders Ministries in regard to certain evangelistic methodology, such as invitations, "the sinner's prayer," and related efforts to bring the lost to Christ. <a href="http://calvinistflyswatter.blogspot.com/2008/02/reisinger-biography-reviewed.html">Reisinger's actual conversion experience</a> seems to considerably contrast to the current opposition of the Founders to certain evangelistic methods.<br /><br />On the whole, I have observed that the Founders Ministries criticizes the use of certain methods which they consider "Arminian," yet this biography paradoxically relates how Reisinger was brought to Christ in relation to the use of such methods.<br /><br />According to this biography, Ernest's salvation experience culminated in his <em>praying "the prayer of the publican of whom Jesus spoke in the gospel, 'God be merciful to me a sinner'"</em> (page 20), which is quite inconsistent with what is advocated by the Founders.<br /><br />According to this biography, a <em>Christian & Missionary Alliance</em> layman named Elmer Albright sought Ernest's conversion, and consistently and frequently witnessed to Ernest over a period of time, prayed for him, and encouraged him to attend the C&MA church. (C&MA is a theologically "Arminian" denomination, founded by A. B. Simpson in the 1880s. Notable writer, A. W. Tozer, belonged to the C&MA).<br /><br />In due course of time, this layman's witnessing efforts began to bear results. Ernest did agree to attend the C&MA church and began to experience conviction for his lost condition. After a subsequent visit to his home by Christian witnesses, Ernest determined that <em>"settling this matter was more important than going to work,"</em> and that is what he set out to do.<br /><br />On pages 19, 20, the book says:<br /><br /><em>"Ernest Reisinger listened earnestly and intently, and they prayed with him before leaving and gave him some leaflets to read. . . . He stayed home and read the leaflets his friends from the Sunday School had brought him. . . . Then he began to open the Bible, turning over pages at random. . . . He could not find how to be saved. . . . Then eventually he came across a little piece of paper tucked between two pages. It was a tract, and written boldly on the cover were the words, 'What Must I Do to be Saved?' The tract told him that he had sinned against God and that he would get nowhere unless he acknowledged that to him.<br /><br />"Ernest C. Reisinger knelt down in his living room and prayed the prayer of the publican of whom Jesus spoke in the gospel, 'God be merciful to me a sinner.'<br /><br />"The tract then directed him to John chapter 5, verse 24. There he read these words, 'Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me hath everlasting life, and shall not come into condemnation, but is passed from death to life.' As the words in all their simplicity and hope registered in his mind and affections, Ernie's heart was flooded with the assurance that Christ was now his Lord; he sat weeping before the Bible. On that day, through true repentance for his sins, and by faith in the Lord Jesus Christ, Reisinger knew he had met the God of grace."<br /><br /></em>Sometime not long aferwards, Reisinger went to a Salvation Army service and there <em>"first bore testimony to his new life in Christ."<br /></em><br />Later, since the Salvation Army did not practice baptism, Reisinger conferred with the pastor of a Southern Baptist church and was baptized in the First Baptist Church of Havre de Grace, Maryland (page 20).<br /><br />So Reisinger bore his "first testimony" of faith in Christ at a Salvation Army meeting, and later he was baptized at the FBC in Havre de Grace, Maryland. This is the usual Baptist order of <strong>(1) Confession of faith, and (2) Baptism follows Confession.<br /></strong><br />What was rather striking to me about this experience of Ernest Reisinger is how the Founders Ministries has since adopted the teaching of pedobaptist <strong>Iain Murray</strong> that baptism itself is the "confession" <em>(The Invitation System</em>, page 9). While it is true that baptism is a means of showing identity with Christ, Baptists believe that Confession of Faith is a prerequisite to being baptized. This is what Ernest Reisinger did in his experience -- he confessed before being baptized; he did not substitute baptism for confession.<br /><br />However, <strong>TOM NETTLES</strong>, a <a href="http://www.founders.org/board.html">Founders Ministries board member</a>, and a professor at Southern Baptist Theological Seminary, advocates the pedobaptist theory put forth by Murray in Murray's anti-invitation booklet, which contends that baptism itself is one's confession. Nettles asserts this fallacy in his book, <em>By His Grace, and for His Glory</em> (pages 421, 422, edition of 2002).<br /><br />The idea that baptism is the believer's initial confession is wrong for the simple reason that<em> one must make a confession of faith in Christ before he is even qualified for baptism</em> which is based on that profession. The Ethiopian eunuch, for instance, confessed his faith in Christ before Philip baptized him (Acts 8:35-38). The Reformed Presbyterian pedobaptists (baby baptizers) have it backwards: they baptize babies who <em>don't have any faith</em> to confess, add the babies to the church membership roll, and hope that the babies will grow up and confess Christ later.<br /><br />It is unfortunate that Ernest Reisinger fell under the influence of the baby baptizers such as Iain Murray later in his life, and adopted too much of the pedobaptist <a href="http://calvinistflyswatter.blogspot.com/2008/05/what-constitutes-hybrid-calvinism.html"><em>Hybrid Calvinism</em> </a>which has permeated and distorted the Founders Ministries. In fact, the biography relates that a church Reisinger later pastored in North Pompano Beach, Florida was divided and split over issues related to some of the Presbyterianism which Reisinger imbibed from pedobaptists such as Iain Murray (pages 196, 197). I understand that there is nothing left of this church today. See this link:</p><p><em><a href="http://calvinistflyswatter.blogspot.com/2008/05/founders-local-church-reformation.html">WHAT MIGHT BE EXPECTED FROM A"REFORMATION" BY THE FLOUNDERS?<br /></p></a></em>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com10tag:blogger.com,1999:blog-430424979861514060.post-73823894613646756032010-07-07T18:02:00.005-05:002010-07-19T11:38:44.506-05:00"Reformed" & "Truly Reformed"<span style="font-size:100%;"><strong></strong></span><br /><span style="font-size:100%;"><strong>The "Reformed" and "Truly Reformed"</strong></span><br /><strong><span style="font-size:100%;"></span></strong><br /><span style="font-size:100%;">As a Baptist, I have often been amused by the use of the term "Reformed" and even more amused when I see the term "Truly Reformed." This is even more amusing when I see or hear it from a Baptist.</span><br /><span style="font-size:100%;"></span><br /><span style="font-size:100%;">Those terms actually belong to the Pedobaptists (baby sprinklers), and up until a few years ago, you never heard Baptists using them. In fact, when I became a Christian in 1953, there were no "Reformed" Baptist people in the city or state . . . at least that I knew of. That term, I later found, had been used by the Baptist <em>apostates </em>who became Campbellites, following Alexander Campbell in his "Reformation Movement" of the early 1800's. The term was never used by any Baptists of that time other than those who went off into Campbellism. </span><br /><span style="font-size:100%;"></span><br /><span style="font-size:100%;">Then in the 1960s, with the coming of "Banner of Truth" publications, it seemed that "Reformed" began to pop-up on occasion among some Calvinistic Baptists. I even knew a Baptist church or two which added the word in their church name. I recall a book written by Kenneth Good called<em> "Are Baptists Reformed?"</em> It was a "new thing" for Baptists to say they were "Reformed." A lot of explaining had to be done.</span> [There is relatively good history by Mark Sidwell about "Reformed Baptists" groups at this link: <a href="http://www.bju.edu/library/collections/fund_file/refobap1.html#sdendnote31sym"><em><span style="color:#3333ff;">The Reformed Baptists.]<br /></span><span style="font-size:100%;"></span></em></a><br /><span style="font-size:100%;">To my knowledge, the word was a relatively modern Pedobaptist creation. It was never applied by Baptists to themselves, and I don't recall that it was used by the Puritans. I never found C. H. Spurgeon referring to himself as "Reformed," although there are some web sites today identifying Spurgeon as "Reformed." Just because Spurgeon held some theological views which may also be held by the Pedobaptists does not make him "Reformed." </span><br /><span style="font-size:100%;"></span><br /><span style="font-size:100%;">Now in more recent times we have often come upon another word being added to it -- <em><strong>"Truly</strong></em> Reformed." It seems that "Reformed" is not quite good enough, so they tack on <em>"Truly."</em> </span><span style="font-size:100%;">That seems to help somehow certify that one is "truly" Reformed. You can prowl around some of the "Reformed" web sites and see what they are defining as being "Truly Reformed." Of course, those using that term to apply to themselves are obviously the "standard" of what is "Truly Reformed."</span><br /><br /><strong>Nathan Finn</strong>, who teaches at Southeastern Baptist Theological Seminary, while he goes along with using the word "Reformed" of some Baptists, nevertheless admits <a href="http://www.nathanfinn.com/2010/07/14/can-baptists-be-reformed-part-3/"><em>the following</em></a>;<br /><br />"It is fair to say, from a historical standpoint, that <em>Reformed Baptists are <strong>not Reformed</strong> in the fully historic sense of the term</em> because they embrace a Free Church ecclesiology and credobaptism. If there were to be a contest to demonstrate which side can “out-Reform” the other (in terms of embracing historic Reformed distinctives), and if history were the judge, <strong>the pedobaptists would win, no question</strong>."<br /><span style="font-size:100%;"></span><br /><span style="font-size:100%;">Here we are simply Baptists. Not "Reformed" and not "Truly Reformed." <em>We leave those terms with the Pedobaptists who contrived them</em>. As our web site name indicates, we "swat" some of the "Reformed" ideas which were contrived by the Pedobaptists -- whether "Reformed" or "Truly Reformed" -- some of the ideas even adopted by some professing Baptists who call themselves "Reformed." </span><br /><span style="font-size:100%;"></span><br /><span style="font-size:100%;">One church I knew that added "Reformed" to their name later dropped it. I didn't ask "Why?" but I assume that it was too burdensome -- always having to <em>explain </em>what is meant by "Reformed" or maybe even "Truly Reformed" -- like some web sites seem to think they have to explain who qualifies as <em>"Truly Reformed."</em> Maybe before long we will be reading about the <em>"Really</em> Truly Reformed." Where will it all end?</span><br /><span style="font-size:100%;"></span><br /><span style="font-size:100%;">BTW, some entrepreneurs are taking monetary advantage of the situtation. You can get a T-Shirt identifying yourself as <a href="http://www.cafepress.com/+truly_reformed_white_tshirt,62794478"><em>"Truly Reformed"</em></a> for just $22.</span>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-2106335734581475182010-06-19T14:49:00.005-05:002010-06-19T15:44:24.311-05:00Spurgeon and Altar Calls<em><strong></strong></em><br /><em><strong>Spurgeon's "Inquiry Room" -- Forerunner </strong></em><br /><em><strong>to the Public Invitation or Altar Call<br /></strong></em><br />Since there are many "anti-invitationists" using the Internet for bogging and web sites, I have noticed a number of articles which repeat the <em>anti-invitationism</em> arguments of Pedobaptist ministers such as the late <em>Martyn Lloyd Jones</em> and his one-time assistant, <em>Iain Murray</em>.<br /><br />The latest blog I have seen to use Pedobaptist Lloyd-Jones against invitations is <a href="http://kerussocharis.blogspot.com/"><em><strong>Pastor Wade Burleson</strong></em> </a>of Enid, Oklahoma, whom we have had occasion to refute on some matters in the past. What Bro. Burleson fails to point out, however, is that Reformed Pedobaptists believe <em>elect babies get "regenerated" in infancy,</em> if not even before they are born, so Pedobaptists seldom would have any use for public invitations when lost sinners are called upon to accept (or believe on) Christ as Saviour and "come forward" to make a public profession of faith. This is the circumstance in which many, if not most, Baptists have been brought to Christ, according to my observation. In fact, many of those who later opposed inivitations admit that they were saved in just such a circumstance as the public invitation or what some call "the altar call."<br /><br />Often, misleading information about C. H. Spurgeon on the "inquiry room" and invitations is given, especially by Iain Murray and those who follow his writings, as if to add some "weight" to anti-invitationism. While it is true that C. H. Spurgeon did indeed advise against the <em>abusive use</em> of the "inquiry room," as noted by Murray in some writings, there is no source in Spurgeon's sermons and writings which indicate that he opposed its proper use.<br /><br />No, Spurgeon did not oppose the use of the "inquiry room," for he used it himself. He obviously simply wanted to protect against the abuses of it.<br /><br />Pedo-regenerationist Murray, the "father" of most of the modern anti-invitationalism, was perhaps the first in our time to express criticism of the "inquiry room." But Murray fails to appropriately use quotations from C. H. Spurgeon in his booklet on <em>"The Invitation System"</em> to properly represent Spurgeon. I have articles on a website refuting Mr. Murray and other opponents of the public invitation. <a href="http://writingsofbobross.tripod.com/1toc1.html"><em><strong>See Selected Writings of Bob Ross</strong></em></a><em><strong>.</strong></em><br /><br /><em>SPURGEON USED THE INQUIRY ROOM</em><br /><br />Yes, Spurgeon himself used the "inquiry room" at the Tabernacle, and while he wanted to guard against the abuse of it, he never opposed its use, nor did he oppose <em>"the invitation system,"</em> as has been falsely alleged. Spurgeon approved of any reasonable method which tended to bring men to repentance and public confession of Christ as Saviour.<br /><br />For example, Spurgeon supported the revival work in Great Britain by <strong>D. L. Moody</strong>, and he approved of Moody's methods. He had Moody to conduct evangelistic meetings at the Metropolitan Tabernacle in London, and Spurgeon said of Moody's methods:<br /><br /><em>"I believe that it is a great help in bringing people to <strong>DECISION</strong> when Mr. Moody asks those to <strong>STAND UP</strong> who wish to be prayed for. Anything that tends to separate you from the ungodly around you, is good for you." (Metropolitan Tabernacle Pulpit</em>, 1897, page 516).<br /><br />Awhile back I wrote an article entitled --<br /><em><strong>"Was C. H. Spurgeon the Innovator of the Modern Public or Church Invitation?" </strong></em><br /><em><strong><br /></strong></em>The point was that Spurgeon's methods in essence developed into the public invitation used by evangelists and churches of the 20th century.<br /><br />Here are a few excerpts from that article --<br /><br /><em>"C. H. Spurgeon earnestly exhorted those who had <strong>accepted Christ</strong> as their Saviour to <strong>come forward</strong> amongst his people and avow their attachment to His person and name."</em> - <em>The Sword & The Trowel Magazine</em>, 1865, pg. 70.<br /><br /><em>SPURGEON and the "CALVINISTS"</em><br /><br />Spurgeon was "bucking" the system of the "high Calvinists" of the times by this type of innovation as well as by his preaching the<em> "simple Gospel"</em> and promising <em>"immediate salvation"</em> to those who believed it. The <em>hypers, hybrids, and ultras </em>of that age did not appreciate Spurgeon's emphasis.<br /><br />The leading pastor among the Calvinistic Baptists of the time, <strong>James We</strong>lls, who was dubbed <em>"King James,"</em> said he had his "doubts" as to "the divine reality of his [Spurgeon's] conversion," and alleged that Spurgeon was "deceiving others with the deception wherewith he himself is deceived" (<em>CHS Autobiography</em>, Vol. 2, pages 38, 39).<br /><br />When Spurgeon first came to London in late 1853, the Baptist preachers such as Wells and the churches of the Park Street Chapel variety were mostly either hyper-Calvinists or ultra-Calvinists, or something on the order of what the <em>"Hybrid Calvinists"</em> are and are becoming in our time. The killing effects of "mere doctrine" and too great an emphasis upon "the Calvinist system" had virtually killed evangelistic efforts in England. Spurgeon's success in preaching the "simple Gospel" made him the object of resentment, jealousy, criticism, and even cynical ridicule by some of the Baptists, especially some of the respected leaders among the professed "Calvinists." In a letter to his family, Spurgeon complained of the "Calvinism" which prevailed at the church at that time and how "It is the Calvinism they want."<br /><br />“December __, 1853.<br />“My Dear Father, . . . . . . The London people are rather <em>higher in Calvinism than I am</em>; but I have succeeded in bringing one church to my own views, and will trust, with Divine assistance, to do the same with another. I am a Calvinist; I love what someone called ‘glorious Calvinism,’ but ‘Hyperism’ is too hot-spiced for my palate. . . . It is Calvinism they want in London, and any Arminian preaching will not be endured.”<br /><br />Spurgeon not only literally knocked out the windows of the dingy old New Park Street Chapel to let in the air, he began to strike blow-after-blow at what he often called the <em>"false Calvinism"</em> of his <em>"ultraists"</em> brethren. Some of his very worst enemies were those who loudly proclaimed their <em>"Calvinism."</em> Spurgeon became so "put out" with these types, he said, <em><strong>"I do not hesitate to say, that Phariseeism is mixed with Hyper-Calvinism more than with any other sect in the world"</strong></em> (<em>New Park Street Pulpit, </em>Year 1860, #336 — <em>Struggles of Conscience</em>, page 403).<br /><br />One of the innovations which Spurgeon put to good use, out of the practical necessity for the hearing of confessions of Christ by those responding to his evangelistic preaching, was the use of <strong>inquiry rooms</strong>. D. L. Moody, before he ever started preaching, went to London to hear Spurgeon for the first time in 1867. Moody became Spurgeon's devoted disciple and ardent protege. In this regard, Moody was indeed a sort of "Timothy" in relation to C. H. Spurgeon. Moody -- who later started his own preaching ministry -- adopted many of the means and methods he had observed in Spurgeon's implementing the work of the Gospel, including starting a Bible Institute similar to Spurgeon's Pastor's college, a colportage or publishing work similar to Spurgeon's, preaching to the masses in large halls as did Spurgeon, and using the inquiry room to deal with converts, as did Spurgeon. The latter method, in its essential elements, became the forerunner of what we today call the "public invitation."<br /><br />This method did not derive from <em>Charles G. Finney's</em> "anxious seat," as Lloyd-Jones and his disciples allege, for the inquiry room was not on that order at all. Moody never even heard Finney preach, nor saw the "anxious seat" used in a Finney revival meeting. By 1860, Finney could not even travel, much less hold revival meetings, and that was long before Moody even started preaching.<br /><br />But Moody did hear Spurgeon, followed Spurgeon around to hear him, read everything published by Spurgeon, and he saw how Spurgeon dealt with souls. Moody adopted Spurgeon's methods.<br /><br />Here is an example of Spurgeon's method, later adopted by D. L. Moody, demonstrated in the year 1865. This is from the March 1865 issue of <em>The Sword and the Trowel</em>, Spurgeon's magazine, page 128, during a high period of intense, ongoing revival, with many being converted to Christ, and a fervent spirit abounding in the church:<br /><br />>>NOTICES<br />[Reported by George Rogers, Principal of Spurgeon's Pastors' College]The second proposed special prayer meeting, mentioned in our last number, was held in the Metropolitan Tabernacle on the evening of the 6th February. . . .Between six and seven thousand persons assembled -- not to witness a theatrical exhibition -- not to hear an eloquent preacher -- not to witness a select and diversified display of platform oratory -- but for a prayer meeting! This was a sight that could not fail to gladden the hearts of good men, and prepare them for the higher enjoyment that followed. It was evident that the impression of the former meeting had not passed away, but it influence had become more widely extended, as the attendance was not only more numerous, but some hundreds were unable to gain admission. No extraordinary efforts were made to provide for the meeting; no sensational speakers were engaged; no novelty was either thought or desired. The ministers of the new fraternity, as on the former occasion, in the spirit of prayer, and confident reliance upon the Spirit of God, quietly and solemnly came upon the platform. Several of the ministers who took part in the proceedings, and two of them were students yet in the college; but all were of one mind and of one heart. Mr. Spurgeon, after a few words of gratitude and joy for the return of such an occasion, gave out some verses of the 100th Psalm, that all might join in a song of praise. He then suggested that their next duty was to give thanks for the blessing which had attended the former meeting of the same kind, the effect of which, upon his own people, was that ninety-three [93] had set down on the previous evening, for the first time at the table of the Lord. Mr. Marshall and Mr. Barnard presented the incense of praise. Mr. Spurgeon then gave out the hymn, commencing with -- <em><strong>"Just as I am, Without one plea."</strong></em><br /><br />This was a prelude to confession of sin, which, after a silent confession of two or three minutes of each for himself, was offered in the name of all by Mr. Clark. Some verses of the hymn, <em>"I will praise Thee every day,"</em> were then sung, after which petitions for the revival of the Churches were presented by Mr. Warren and Mr. Offord: those of the latter were preceded by a touching and powerful appeal to the hearts of believers.<br /><br />Now came the <strong>direct reference to the unsaved</strong>. This was introduced by a most earnest and awakening address by Mr. Spurgeon, and was responded to in prayer by Mr. Stott and Mr. Varley. A hymn followed, commencing thus, <em>"Once a sinner near despair."</em><br /><br />Mr. Teal and Mr. Burton then prayed, and Mr. Spurgeon closed with prayer. <strong><em>INQUIRERS were then encouraged to retire to the lecture hall, where ministers and elders would be glad to converse with them'; and MANY RESPONDED TO THE INVITATION.</em></strong><br /><br />This was one of the most sober, the most impressive, and, we should judge, the most effective meetings we have ever witnessed. . . .<br />>><br /><br />Here observe that all of the essential elements which characterize a sane, sound, Baptist public invitation are present: (1) Preaching, (2) Prayer, (3) Encouragement to respond, and (4) and Invitation to be conversed with. Even the great invitation hymn, <em>Just As I Am</em>, was used by Mr. Spurgeon at this meeting, from his hymnbook, <em>Our Own Hymnbook</em>, #546.<br /><br />Later, in the same article, we read:<br />"His own ministry had begun in a storm of opposition, but he had been enabled to outlive it, and to obtain a position of comparative quiet in the denomination to which his Church belonged . . . He had to remind the Church how greatly God had blessed the preaching of the Gospel in their midst during the past year. Conversions had been frequent in the Sunday-schools, in the Bible and Catechumen Classes; and never had the Word come with greater power to the great congregation. The Church had received by Baptism 381 members; . . . the present number of members on the Church books, 2,881."<br /><br />Moody's "model" was Spurgeon, not Finney. <em>Moody and Sankey in Great Britain </em>[<em>The Sword and the Trowel</em>, February 1876, pages 84-87]<br /><br />When D. L. Moody was engaged in evangelistic work, he held meetings in Scotland and in England. His work in Scotland began rather hopelessly, with but a scant few -- "only eight persons were in attendance." However, by "hanging in there" and "fighting the good fight of faith," Moody's work gradually gained ground and finally became extraordinarily productive, with multitudes eventually saved. In England the professed conversions were not quite so numerous, primarily because so many of the recent enthusiastic converts were filling up the seats in the meeting place, therefore many of the unconverted were thereby "kept out" -- not purposefully, but circumstantially. Also, Spurgeon cites the lack of significant interest in the meetings by the PEDOBAPTIST English churches, due to their own peculiar evangelistic coldness toward enthusiastic evangelistic preaching. After all, they claimed that their children had inherited "regeneration" in early infancy and did not need the type of conversion preached by either Moody or Spurgeon!<br /><br />Here is an excerpt of how Spurgeon describes the Moody-Sankey evangelistic efforts:<br /><br />>><br />The work in Edinburgh was repeated in many other towns of Scotland such as Perth, Dundee, Aberdeen, etc., and with similar results, the people going so far as to tolerate Mr. Sankey's "unsanctified musical machine." The campaign in Ireland which succeeded was still more remarkable when we take into account the national prejudices of the population. In Dublin the Great Exhibition building was hired for the meetings as being the only place in the city capable of accommodating the multitudes who came to hear. This success of the evangelists in the Emerald Isle was <strong>a fine testimony to the power of the simple gospel</strong>; for while no fierce denunciations of the apostate church were heard from the platform, the converts came alike from the ranks of Romanists as well as from the houses of the Protestants. The Romish leaders raised the voice of warning, but to no purpose; and their machinations were aided by a club of atheists, who penetrated into the inquiry rooms to endeavor to turn the whole into controversy. [Note: These Romanists and Protestants had supposedly "born again" when they were babies. The were probably hearing the Gospel for the first time, and many were being truly born again! -- Bob]". . . . This man was coming upon the stage one evening to sing a comic song, when a verse of a Sunday School hymn, which he had learned years ago, flashed through his mind, producing so deep an impression that he was unable to drive it away. He attempted to sing his song but failed, and on retiring from the stage was summarily dismissed by the manager. For three weeks he plunged into the deepest dissipation, being scarcely sober for a single hour all that time. During this debauch he wrote a comedy, which he finished off with a burlesque upon Messrs. Moody and Sankey, who had just then arrived in Liverpool; and in order to give greater point to his satire, he attended one of the services in Victoria Hall, to hear them for himself. While thus watching for something of which to make sport upon the comic stage, the Holy Spirit so impressed the truth upon his heart that he remained to the after-meeting for inquirers, was instructed in the way of his duty, and that very night found peace with God. He has now entered into training for the purpose of becoming a missionary."<br />>><br /><br />From another one of my articles, here are some excerpts:<br /><br />Spurgeon indeed often made negative comments which were intended to either expose or guard against abuses of methods and practices, but those remarks do not convey the total image of Spurgeon on such matters. He likewise often commented in a negative vain about abuses associated even with Calvinistic theology, baptism, the name "Baptist," church attendance and membership, the use of music, miscellaneous financial schemes, and similar activities, but such remarks must not be isolated if one is to avoid an erroneous impression of Spurgeon. For example, though he often rebuked "worldly" methods as to church finance schemes, his own church conducted a Bazaar to raise money for the construction of the Tabernacle, which some might view as contradictory to what he sometimes said against things of this sort. The fact is, as to the matter of methods in regard to professions of faith, it is stated in <em>The Sword and The Trowel</em>, January 1890, page 45: <em>"That which is admirable with one congregation may not suit another."</em><br /><br />Spurgeon was for any method which incorporated the Gospel message in relation to <em>accepting and confessing Christ as Savior</em>.<br /><br /><em>SPURGEON-</em><em>SPONSORED EVANGELISTS </em><br /><em>USED THE INQUIRY ROOM</em><br /><br />In the 1890 bound volume of <em>The Sword and the Trowel</em> magazine, there are reports of Tabernacle-sponsored evangelistic meetings which demonstrate that Spurgeon favored an evangelism which sought to obtain immediate professions of faith by various ways and means. Spurgeon and the Tabernacle Church actually sponsored Evangelists who conducted special evangelistic campaigns or missions. The foremost two were <em>J. Manton Smith and W. Y. Fullerton.</em> There are quite a number of reports in this 1890 volume of their meetings which refer to the <strong>"decisions"</strong> made, the <strong>"after-meetings,"</strong> and the <strong>"inquirers"</strong> who went into the "inquiry rooms." A report appeared in the January 1889 <em>Sword & Trowel</em> which is illustrative of the work done by the Metropolitan Tabernacle-sponsored Evangelists.<br /><br />>><br />The hopes that we expressed last month respecting Messrs. Fullerton and Smith services at the Tabernacle were more than realized before the mission closed. The numbers in attendance increased nightly, until, at the closing service, not only was the Tabernacle densely packed, but overflow meetings were held in three rooms in the College, and some thousands of persons were unable to gain admission. All who had professed to find the Saviour were asked to meet the workers in the lecture-hall, at the close of the public services, and very soon the hall was quite full. Those who were present will not soon forget the scene when, in response to Mr. Fullerton's request, some hundreds of hands were held up in token of blessing received during the mission. . . . Messrs. Fullerton and Smith came over from Bloomsbury for the first half-hour, and gave wise and weighty counsels to those who had been <em>brought to decision</em>. . . .Mr. Chamberlain sang and spoke, and then asked any who had been <em>brought to decision</em> during the mission just to rise, and declare that fact. In less than half-an-hour, no less than fifty-one persons bore oral testimony to what the Lord had done for them at the special services, and many more would have spoken if there had been time.<br /><br />The converts were of all ages, and of both sexes; there were 'young men and maidens, old men and children,' praising the name of the Lord for the great things done for them.. . . .Let us pray that the work of revival may continue to spread until thousands more are won for the Saviour.<br />>><br /><br />In the February 1889 issue of <em>S & T</em>, Spurgeon published a number of comments from Pastors and Churches in regard to meetings held by the Tabernacle-sponsored Evangelists. Here are a couple of those:<br /><br />"Had you been present at the large <em>enquirers' meeting</em> which we held in the lecture-hall last night, your heart would have been rejoiced to hear the testimonies of God's power to save; and many steady, matured Christians added their witness to the fresh power and renewed consecration which they had experienced during the mission."<br /><br />"Seldom have we known a finer blending of the instructive with the earnestly exhorting to<em> immediate decision</em> than was nightly listened to from Mr. Fullerton. . . . Best of all, great spiritual results have followed. No fewer than <em>150 persons went into the enquiry-room</em>. Many of these have avowed their conversion to God, their newly-found faith in Jesus. Amongst these some are the children of the officers and members of the church, some restored backsliders, and others are men and women who for many, many year have never gone inside a house of God. . . . souls have been born again, and the Saviour has been greatly honored."<br /><br />While there are some today who are trying to utilize a few remarks by Spurgeon which were obviously focusing upon real or possible abuses of evangelistic methods, you will most likely not find such reports as the foregoing, from Spurgeon's own magazine, called to the readers' attention. They demonstrate that Spurgeon favored a very aggressive evangelism, one that pressed for immediate response, decision, and public confession.<br /><br />Unlike the modern Reformed pedo-regenerationists, such as Mr. Murray, who are apparently inactive in aggressive evangelistic missions such as those by Smith and Fullerton, Baptists such as Spurgeon did not have the practice of infant baptism and baby "regeneration" to fall back upon to make "disciples" and church members, and so they used the Biblical type of evangelism of preaching the Gospel to those who would give it a hearing, be convicted of sin, come forth publicly to acknowledge faith in Christ, and confess Him as Savior.Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com5tag:blogger.com,1999:blog-430424979861514060.post-40745177714283031202010-06-08T10:53:00.019-05:002010-06-09T11:45:24.746-05:00Copy of Spurgeon's Letter<em><strong></strong></em><div align="left"><br /><em><strong>A Copy of C. H. Spurgeon's Letter </strong></em><br /><em><strong>Regarding</strong></em> <em><strong>the </strong></em><br /><em><strong>"Down Grade" </strong></em><em><strong>Controversy </strong></em><br /><em><strong><br /></strong></em>A few weeks ago, I was furnished with a copy of a C. H. Spurgeon hand-written letter, sent to me by our longtime friend, <strong>Pastor Gary W. Long</strong> of <a href="http://www.sgbcspringfield.org/"><span style="color:#3333ff;">Sovereign Grace Baptist Church</span> </a>and <a href="http://www.pbpress.org/"><span style="color:#3333ff;">Particular Baptist Press</span></a>, Springfield, Missouri.<br /><br />The letter, dated February 17, 1888, serves to further substantiate what Spurgeon himself wrote in some issues of <em>The Sword & the Trowel</em> magazines -- namely, that <em>"Calvinism" was not an issue in the Down Grade Controversy.</em> This is what we have have always represented as a matter of authentic history on this particular matter.<br /><br />I did not have this letter when we reprinted the book, <a href="http://calvinistflyswatter.blogspot.com/2010/02/down-grade-controversy.html"><em>THE DOWN GRADE CONTROVERSY</em></a><em>,</em> a few months ago; otherwise, I would have included the letter in that book. But after I received the letter, we had copies made which we now insert into the book.<br /><br />If you want a copy of the letter, send a <strong>postage-paid self-addressed envelope</strong> to --<br /><br />Bob L. Ross, Box 66, Pasadena, Texas 77501.<br /><br />I have a lot of interest in and respect for authentic history, but not much interest in someone's "interpretation" of history, especially their "eisegesis" of history (reading their own ideas into history). Nothing chafes me more than someone who -- for whatever reason -- distorts authentic history.<br /><br />Some of our Calvinistic brethren, such as<a href="http://calvinistflyswatter.blogspot.com/2006/03/bob-ross-spurgeon-misrepresented-by.html"><em> Iain Murray and Erroll Hulse</em></a><em>, </em>who have written about Spurgeon and the Down Grade Controversy, have unfortunately strayed from authentic history and have attempted to inject Calvinism into the DGC, and I sometimes see comments by some who are evidently influenced by Murray and/or Hulse. I suppose that Murray and Hulse, ever zealous to promote their version of Calvinism, think it adds weight to associate Spurgeon and Calvinism to the Down Grade Controversy. But Spurgeon <em>staunchly denied</em> this accusation when it was made in his lifetime by his detractors, as we learn from his <a href="http://www.spurgeon.org/s_and_t/0487nts.htm"><span style="color:#3333ff;">magazine</span></a> and also from this <em><a href="http://calvinistflyswatter.blogspot.com/2010/02/down-grade-controversy.html">letter</a></em>. According to Spurgeon, the issues involved were of <a href="http://www.spurgeon.org/s_and_t/1287nts.htm"><span style="color:#3333ff;">greater significance</span> </a>than one's theoretical understanding relating to Arminian-Calvinist squabbles over differing views. He said: </div><div align="left"><em><a href="http://www.spurgeon.org/s_and_t/1287nts.htm"><span style="color:#3333ff;">"Certain antagonists have tried to represent the Down-Grade controversy as a revival of the old feud between Calvinists and Arminians. It is nothing of the kind. Many evangelical Arminians are as earnestly on our side as men can be."<br /></span></a></em><br />If you want a free copy of Spurgeon's letter, send a stamped SAE and I will mail it to you.<br /><br />If you want the <a href="http://www.spurgeon.org/misc/dwngrd.htm"><em>DOWN GRADE CONTROVERSY</em> </a>book itself, it sells for $8.99 plus $3 to mail -- $11.99 -- but we will settle for $10.<br /></div><div align="center"><br />******************************************<br /></div><div align="center">Permission granted to copy and use this article.</div><div align="center">Pilgrim Website: <a href="http://www.pilgrimpublications.com/">http://www.pilgrimpublications.com/</a></div><div align="center"><br />By request, names are added to my Email List, or removed.</div><div align="center"></div><div align="center">Publishers of C. H. Spurgeon's Sermons & Other Works</div><div align="center">Send your snail-mail address for a printed Price List.</div><div align="center">Pilgrim Publications, Box 66, Pasadena, TX 77501. </div><div align="center">Phone: (713) 477-4261. Fax: (713) 477-7561<br /><br />VIDEOS ON INTERNET:<br /><br /><a href="http://video.yahoo.com/watch/1044139/3888336">"Charles Haddon Spurgeon Country"</a><br /><br />Other Pilgrim videos are now available on<br />YOUTUBE, YAHOO Video and GOOGLE Video --<br />Simply enter <em><strong>"Larry Wessels"</strong></em> in Search box.<br /><br /><a href="http://www.youtube.com/user/CAnswersTV">YOUTUBE channel page:<br /></a><br /><a href="http://video.yahoo.com/search/?p=LARRY+WESSELS">YAHOO VIDEO:<br /></a><br /><br /><a href="http://video.google.com/videosearch?q=LARRY+WESSELS&hl=en&emb=0&aq=f">GOOGLE VIDEO:<br /></a><br />Other Internet Resources:</div><div align="center"></div><div align="center"><a href="http://writingsofbobross.tripod.com/1toc1.html">Writings of Bob L. Ross </a></div><div align="center"><em>Calvinist Fllyswatter</em><a href="http://calvinistflyswatter.blogspot.com/"> blogs by Bob</a>:<br /><a href="http://www.kjvonly.org/">King James Only Resource Center </a></div><div align="center">*******</div><div align="center"></div><div align="center"></div><div align="center"></div><div align="center"></div><div align="center"></div><div align="center"><strong></strong></div><div align="center"><strong></strong></div><div align="center"><strong></strong></div><div align="center"><strong></strong></div><div align="center"><strong>"C. H. SPURGEON WORLD WIDE WEB NETWORK"</strong></div><div align="center">68:11 </div><div align="center"><br /><a href="http://www.spurgeongems.org/">Spurgeon Gems<br />Spurgeon Archive </a></div><div align="center"></div><div align="center"><a href="http://www.spurgeon.com.mx/">Spurgeon sermons in SPANISH </a></div><div align="center"><a href="http://www.seegod.org/">SingleVision Ministries </a></div><div align="center"><a href="http://www.charlesspurgeon.net/">"The Prince of Preachers Live!" </a></div><div align="center"><a href="http://www.ccel.org/s/spurgeon/">Christian Classics </a></div><div align="center"><a href="http://www.gospelweb.net/table1fcb.htm">Spurgeon's Devotionals </a></div><div align="center"></div><div align="center"><a href="http://www.chspurgeon.com/">CHS' Sermons on CD / Cassette </a></div><div align="center"><a href="http://www.pilgrimpublications.com/">Pilgrim Publications </a></div><div align="center">*******</div><div align="center"></div><div align="center"></div><div align="center"><em>Please report any defective links.</em></div><div align="center"><em></em></div><div align="center"><em></em></div><div align="center"></div><div align="center"></div>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-1036616946529232152010-05-25T11:38:00.019-05:002010-05-25T12:59:37.630-05:00Spurgeon's Sermons on Internet<strong></strong><div align="left"><br /><strong>61 Volumes of C. H. Spurgeon's Sermons</strong><br /><strong>Now on the Internet [05/21--2010]<br /></strong><br />The following email from <strong><em>Brother Emmett O'Donnell</em></strong> is a report on Emmett's remarkable progress in putting C. H. Spurgeon's <em>New Park Street Pulpit (1855-1860) and Metropolitan Tabernacle Pulpit (1861-1917) </em>on the Internet, available around the world.<br /><br />Spurgeon never had any idea that his sermons would one day "miraculously" be available in this form!<br /><br />Thank the Lord that He inspired Brother O'Donnell to give himself to this task, and thank the Lord that Bro. Emmett has been enabled to persevere in doing it!<br /><br />Here is his recent report:<br /><br />May 15, 2010<br />Dear Ones,<br />Let us pray for Grace to give our Lord and Savior, Jesus Christ, all the praise and honor for using me to complete the modernization of 61 volumes of Brother Spurgeon's sermons. -- Brother Emmett O'Donnell.<br /><br /><em>Jesus Christ is the ONLY way to God The Father!<br />Not Mary. Not Mohammed. Not a future Messiah.<br />Jesus Christ is the ONLY way.(John 14:6).<br /></em><br />Visit <em><strong><a href="http://www.spurgeongems.org/">http://www.spurgeongems.org/</a></strong></em> for over 3,500 C. H. Spurgeon sermons in today'slanguage.<br /><br /></div><div align="center"><em>"All the history of an elect child of God, even before conversion, will be found to be full of traces of the preventing goodness of the Lord."--</em>Volume 60, Sermon #3413, <em>Metropolitan Tabernacle Pulpit</em>.<br /><br /><span style="color:#990000;"><em>READ Brother Emmett's testimony <a href="http://reformedflyswatter.blogspot.com/2009/08/spurgeons-sermons-on-internet.html">here.</a><br /></em></span><br />Permission granted to copy and use this article.</div><div align="center">Pilgrim Website: <a href="http://www.pilgrimpublications.com/">http://www.pilgrimpublications.com/</a></div><div align="center"><br />By request, names are added to my personal Email List, or removed. </div><div align="center">Publishers of C. H. Spurgeon's Sermons & Other Works</div><div align="center">Send your snail-mail address for a printed Price List.</div><div align="center"></div><div align="center"><em>Pilgrim Publications, Box 66, Pasadena, TX 77501</em></div><div align="center">Phone: (713) 477-4261. Fax: (713) 477-7561<br /><br /><strong><span style="color:#990000;">VIDEOS ON INTERNET:<br /></span></strong><br /><em><strong>"Spurgeon Country"<br /></strong></em><a href="http://video.yahoo.com/watch/1044139/3888336">http://video.yahoo.com/watch/1044139/3888336</a><br /><br />Other Pilgrim videos are now available for viewing on<br /><em>YOUTUB</em>E, <em>YAHOO Video</em> and <em>GOOGLE Video</em> --<br />Simply enter <strong>"Larry Wessels"</strong> in the Search box.<br /><br /><strong>YOUTUBE </strong>channel page:<br /><a href="http://www.youtube.com/user/CAnswersTV">http://www.youtube.com/user/CAnswersTV</a><br /><br /><strong>YAHOO VIDEO</strong>:<br /><a href="http://video.yahoo.com/search/?p=LARRY+WESSELS">http://video.yahoo.com/search/?p=LARRY+WESSELS</a><br /><br /><strong>GOOGLE VIDEO:<br /></strong><a href="http://video.google.com/videosearch?q=LARRY+WESSELS&hl=en&emb=0&aq=f">http://video.google.com/videosearch?q=LARRY+WESSELS&hl=en&emb=0&aq=f</a>#</div><div align="center"><br /><strong>Other Internet Resources:</strong></div><div align="center"><strong></strong></div><div align="center"><em>Selected Email Articles by Bob L. Ross at </em><a href="http://writingsofbobross.tripod.com/1toc1.html">http://writingsofbobross.tripod.com/1toc1.html</a></div><div align="center">Articles on blogs by Bob: </div><div align="center"><a href="http://calvinistflyswatter.blogspot.com/">http://calvinistflyswatter.blogspot.com/</a><br />and </div><div align="center"><a href="http://reformedflyswatter.blogspot.com/">http://reformedflyswatter.blogspot.com/</a></div><div align="center"></div><div align="center">King James Only Resource Center </div><div align="center"><a href="http://www.kjvonly.org/">http://www.kjvonly.org/</a></div><div align="center"></div><div align="center">*******</div><div align="center"> </div><div align="center"> </div><div align="center"></div><div align="center"></div><div align="center"></div><div align="center"><strong><span style="color:#990000;">"C. H. SPURGEON WORLDWIDE WEB NETWORK"</span></strong></div><div align="center">Psalm 68:11<br />Spurgeon Gems <a href="http://www.spurgeongems.org/">http://www.spurgeongems.org/</a><br />Spurgeon Archive <a href="http://www.spurgeon.org/mainpage.htm">http://www.spurgeon.org/mainpage.htm</a> </div><div align="center">Spurgeon sermons in SPANISH <a href="http://www.spurgeon.com.mx/">http://www.spurgeon.com.mx/</a><br />SingleVision Ministries <a href="http://www.seegod.org/">http://www.seegod.org/</a> </div><div align="center">"The Prince of Preachers Live!" <a href="http://www.charlesspurgeon.net/">http://www.charlesspurgeon.net/</a></div><div align="center">Christian Classics <a href="http://www.ccel.org/s/spurgeon/">http://www.ccel.org/s/spurgeon/</a></div><div align="center">Spurgeon's Devotionals <a href="http://www.gospelweb.net/table1fcb.htm">http://www.gospelweb.net/table1fcb.htm</a></div><div align="center">CHS' Sermons on CD / Cassette </div><div align="center"><a href="http://www.chspurgeon.com/">http://www.chspurgeon.com/</a></div><div align="center"></div><div align="center"><strong><em>Pilgrim Publications </em></strong></div><div align="center"><a href="http://www.pilgrimpublications.com/">http://www.pilgrimpublications.com/</a> </div>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-9069225403788271692010-05-14T12:57:00.004-05:002010-05-14T13:04:59.324-05:00Videos on Hardshellism<a title="http://video.yahoo.com/watch/5943967/15468873" href="http://video.yahoo.com/watch/5943967/15468873" beacon="_ylt=Ao.p6mXJL_99tCzMC_eARQ2RGkAv"></a><strong></strong><br /><strong>LINKS TO </strong><br /><strong>VIDEOS ON HARDSHELLISM</strong><br /><br /><a title="http://video.yahoo.com/watch/5943967/15468873" href="http://video.yahoo.com/watch/5943967/15468873" beacon="_ylt=AuUDRdXWfC3TTj6n.X3aR5eRGkAv">Cultic Hyper-Calvinistic Doctrines of the Primitive Baptist Church Part #1</a><br />from <a title="http://video.yahoo.com/people/3855430" href="http://video.yahoo.com/people/3855430" beacon="_ylt=Ai6ScG.6F7dGhavVLep5J2eRGkAv">CAnswersTV</a><br />Bob L. Ross, Director of <a href="http://www.pilgrimpublications.com/"><strong>Pilgrim Publications</strong> </a>of Pasadena, Texas, a leading publisher of the works of Charles Haddon Spurgeon in the world, is joined for this...<br />59:54<br /><br /><a title="http://video.yahoo.com/watch/5943516/15467329" href="http://video.yahoo.com/watch/5943516/15467329" beacon="_ylt=AuNOhjNqwcePuJRkmEXOqGyRGkAv">Cultic Hyper-Calvinistic Doctrines of the Primitive Baptist Church Part #2</a><br />from <a title="http://video.yahoo.com/people/3855430" href="http://video.yahoo.com/people/3855430" beacon="_ylt=AoljoITugzC8EIDFpeHEIiqRGkAv">CAnswersTV</a><br />Bob L. Ross, Director of Pilgrim Publications of Pasadena, Texas, a leading publisher of the works of Charles Haddon Spurgeon in the world, is joined for this...<br />59:26<br /><br /><a title="http://video.yahoo.com/watch/5943150/15466613" href="http://video.yahoo.com/watch/5943150/15466613" beacon="_ylt=AsfNehYQ20tr4JWZcvv51O2RGkAv">Cultic Hyper-Calvinistic Doctrines of the Primitive Baptist Church Part #3</a><br />from <a title="http://video.yahoo.com/people/3855430" href="http://video.yahoo.com/people/3855430" beacon="_ylt=AnPjZa3EdAx5h49mtwmG7q6RGkAv">CAnswersTV</a><br />Bob L. Ross, Director of Pilgrim Publications of Pasadena, Texas, a leading publisher of the works of Charles Haddon Spurgeon in the world, is joined for this...<br />59:54<br /><br />Blessings,<br /><br />Larry Wessels<br />1 Peter 3:15Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-55502151560076177252010-05-07T15:17:00.003-05:002010-05-19T15:53:58.594-05:00Hardshell Liberal Movement<strong><em></em></strong><br /><strong>Stephen Garrett on the Hardshell</strong><br /><strong>"Liberal Movement"</strong><br /><strong></strong><br /><strong>Bob L. Ross' note:</strong><br /><strong></strong><br /><strong>Stephen Garrett</strong>, at the <a href="http://baptistgadfly.blogspot.com/"><em><strong>BaptistGadfly</strong></em></a>, has written a very enlightning summary of modern <em>"Hardshellism,"</em> especially in relation to <em>Pastor Lasserre Bradley Jr.</em> of Cincinnati, the "radio voice" of the Hardshells (aka Primitive Baptists) for many years. We are publishing a few of his opening paragraphs and the remainder can be read at <em><strong><a href="http://baptistgadfly.blogspot.com/2010/05/hardshell-liberal-movement.html">BaptistGadfly</a></strong></em>. The modern Reformed <em><strong>"regeneration precedes faith"</strong></em> heresy is at the heart of Hardshellism, as it was in the case of Bradley when he left missionary Bapists for the anti-missionary Hardshell sect.<br /><br />Also, you may view a video on <strong><em>Hardshellism</em></strong> which I made with Stephen Garrett, a former Hardshell preacher, at --<em><strong><a href="http://video.yahoo.com/watch/5943967/15468873">http://video.yahoo.com/watch/5943967/15468873</a></strong></em><br /><strong><em></em></strong><br /><a href="http://baptistgadfly.blogspot.com/2010/05/hardshell-liberal-movement.html"><strong><em>Hardshell Liberal Movement </em></strong><br /></a><strong><em>by Stephen Garrett</em></strong><br /><strong><em><br /></em></strong>Since I began writing my book against those today who call themselves "Primitive Baptists" (see the link titled "Hardshellism" for chapters published in my ongoing book "The Hardshell Baptist Cult"), I have had several interactions with elders in the PB church. Some of the discussions have involved the "liberal movement," which began among the Hardshells in the 1990's, chiefly as a result of Elder Lasserre Bradley Jr., pastor of the Cincinnati Primitive Baptist Church.<br /><br />Elder Bradley began his ministry as a young teenager among Sovereign Grace Baptists until the late 50's when he and his flock became converted to "Primitive Baptist" teachings and were re-baptized and reconstituted as a Hardshell Church. This event was heralded and applauded by the "Primitive Baptists" as a second Pentecost. Elder Bradley became an overnight sensation among the Hardshells and was the most popular preacher among them, travelling far and wide to hold meetings for them. His radio program, the <em>Baptist Bible Hour</em>, became a leading voice in promoting the denomination.<br /><br />I know Elder Bradley personally. I have been in his home and have had several telephone conversations with him during the years when I preached for the PB's. I was invited by him to stand in for him at the Cincinnati church. When a young preacher, living in the Cincinnati area, in the mid 70's, I use to visit the Cincinnati church frequently.Elder Bradley and the Cincinnati church were instrumental in constituting my dad's church, which had also formerly been a Sovereign Grace Missionary Baptist church, into a Hardshell church in the mid 60's. They re-baptized my dad and his small church, after they united with the Cincinnati church, and then reconstituted them into a church.<br /><br />What led Elder Bradley, and my father, and some other Sovereign Grace Missionary Baptists, to join the Hardshells was their coming to see that <strong>regeneration precedes [faith] in the new birth</strong>. This led them to believe that the gospel, and faith and repentance, were not means or accompaniments in regeneration, and were therefore not necessary for regeneration. They embraced the idea that <em>regeneration was distinct from conversion, </em>that the former was necessary for salvation, but the latter was not. They were also led to believe that this view was the view of the Baptists prior to 1832, the formal date when the Hardshells declared non-fellowship with Mission Baptists and became a distinct denomination.<br /><br />This view also led Elder Bradley to take an unbiblical view of what constitutes the experience of regeneration and what it means to "persevere." He was given the Hardshell hermeneutic regarding passages which seem to teach the necessity of faith in Christ, and the means of the gospel, in order to be <em>eternally</em> saved. He was told that those passages which teach the necessity of faith in Christ for "salvation" did not relate to "eternal" salvation from sin and eternal hell, but to a <em><strong>"timely" salvation</strong></em> from errors, a topic I have addressed exhaustively in my book on the Hardshells.<br /><br />After several years of preaching for the Hardshells, however, Elder Bradley <em>seems to have become disillusioned with the Hardshells</em>, just as I had in the early 80's. He began to swing back to his older views.<br /><br />His turning back seems to have started when he organized a "preacher's school" at the Cincinnati church, at first designed for the benefit of young preachers, to help them counsel with their members on many social and spiritual issues. He at once began to be attacked by the hardliners, they accusing him of being <strong>"liberal"</strong> and departing from the faith and practice of PB's, who had stood against the practice of having anything akin to a seminary, Sunday School, or bible classes.<br /><br />See <a href="http://www.carthage.lib.il.us/community/churches/primbap/Index2.html">here</a> <a href="http://www.carthage.lib.il.us/community/churches/primbap/TheLiberalMovement.html">and here</a> for more information by the hardliners against Elder Bradley.<br /><br />READ THE REMAINDER OF THE ARTICLE AT<br /><a href="http://baptistgadfly.blogspot.com/2010/05/hardshell-liberal-movement.html"><em><strong>BAPTISTGADFLY</strong></em></a>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com1tag:blogger.com,1999:blog-430424979861514060.post-54483992264282541202010-04-17T10:45:00.029-05:002010-04-19T18:40:35.951-05:00Galyon's Gregious Omission<em><strong></strong></em><br /><em><strong>Galyon's Glaring Omission as to</strong></em><br /><em><strong>the Heresy of Hyper-Calvinism</strong></em><br /><br />Our sometime nemesis, <em>"the rev" James Galyon</em>, has attempted to define for his readers what constitues <a href="http://drjamesgalyon.wordpress.com/2010/04/10/the-heinous-error-of-hyper-calvinism/"><em><strong><span style="color:#cc0000;">"Hyper-Calvinism,"</span></strong></em> </a>to which he refers as <em>"Heinous Error." </em><br /><br /><em>Yet Galyon himself is guilty of a gregiously heinous error on this matter. </em><br /><br />As we have found to often be <a href="http://calvinistflyswatter.blogspot.com/2009/08/galyon-garbler.html"><span style="color:#990000;">the case with <em>"the rev,"</em></span> </a>he omits information which would present a more <em>complete</em> representation of the subject under discussion. In the current instance, he lists 16 items which he alleges as characteristics of Hyper-Calvinism, but he does not bother to point out the fact that <em><strong>all Hyper-Calvinists</strong> hold to a theory on "Regeneration" which we prefer to categorize </em>as <a href="http://calvinistflyswatter.blogspot.com/2008/05/what-constitutes-hybrid-calvinism.html"><em><strong><span style="color:#3333ff;">HYBRID CALVINISM</span></strong></em></a>. Every Hybrid Calvinist may not agree to all of the 16 items mentioned by "the rev," but if there is a Hyper-Calvinist who does not hold to Hybrid Calvinism, I have failed to learn of him (or her).<br /><br />We have pointed out that <em><strong><a href="http://calvinistflyswatter.blogspot.com/2008/03/hyper-and-hybrid-whats-difference.html">Hybrid Calvinism is a departure from Creedal Calvinism </a></strong></em>on <a href="http://www.gty.org/~phil/creeds/bcof.htm#part10"><em><strong>Effectual Calling</strong></em> </a>whereby the Hybrids separate the Word and Spirit in the work of regeneration, which is contrary to all the Calvinistic creeds.<br /><br />Hybridism alleges that "regeneration" takes place <em>without the use of the Gospel or Word of God</em> as the instrumental means of the Holy Spirit in producing the New Birth. Supposedly, the elect get <em>"born again before, apart from, and without faith" </em>-- most of them even "born again" either in infancy or "possibly" before the physical birth.<em><strong> </strong></em><br /><em><strong></strong></em><br /><em><strong><a href="http://www.ligonier.org/blog/how-and-when-did-you-get-saved/">R. C. Sproul</a></strong></em>, for example, says, <em>"It is possible that God gave me new life within the womb, and over time I came into a deeper understanding of the faith He gave me." </em>Likewise, <a href="http://www.reformationtheology.com/2005/12/an_interview_with_john_frame_b_1.php"><em><strong>John Frame</strong></em> </a>alleges, <em>"I hold the Reformed view that children in infancy, <strong>even before birth</strong>, can be regenerated and saved, presumably </em><a href="http://www.reformationtheology.com/2005/12/an_interview_with_john_frame_b_1.php"><em>before they have any conscious doctrinal beliefs</em></a>."<br /><br /><p>The heart of Hybrid Calvinism is what they prefer to call the <em>"ordo salutis,"</em> and its evolution is traced by Dr. Shedd to <em>Pedobaptist Francis Turretin</em>. The "regeneration precedes faith" notion is therefore a post-reformation creation of the Pedobaptists.</p><p><em><strong>W. G. T. Shedd</strong></em>, Dogmatic Theology, Volume 2, pages 492-494:<br />"The divines [Puritans] of the <em><strong>seventeenth century</strong></em> very generally do not distinguish between regeneration and conversion, but employ the two as <strong>synonyms</strong>. <em><a href="http://calvinistflyswatter.blogspot.com/2007/10/steve-camp-misuses-john-owen-why-am-i.html"><span style="color:#6600cc;"><strong>Owen</strong></span></a></em> does this continually: On the Spirit, III. v. And <em><strong><a href="http://www.ccel.org/ccel/charnock/instr_regen/files/instr_regen.html"><span style="color:#993399;">Charnocke</span></a></strong> </em>likewise: Attributes, Practical Atheism. The <em><strong><span style="color:#6600cc;">Westminster</span></strong></em> does not use the term regeneration. In stead of it, it employs the term vocation, or effectual calling. This comprises the entire work of the Holy Spirit in the application of redemption. . . . But this wide use of the term regeneration led to confusion of ideas and views. As there are two distinct words in the language, regeneration and conversion, there are also two distinct notions denoted by them. Consequently, there arose gradually a stricter use of the term regeneration, and its discrimination from conversion. </p><span style="font-size:85%;"><p></span></p><strong><em>Turretin</em> </strong>(XV. iv. 13) defines two kinds of conversion, as the term was employed in his day. . . . After thus defining, <em>Turretin</em> remarks that the first kind of conversion is better denominated 'regeneration,' because it has reference to the new birth by which man is renewed in the image of his Maker; and the second kind of conversion is better denominated 'conversion,' because it includes the operation and agency of man himself. . . . <em>We shall adopt this distinction between regeneration and conversion</em>. . . . Regeneration is a cause; conversion is an effect."<br /><br />Thus, Shedd admittedly is a disciple of the Turrentin phantasmagoria.<br /><br /><a href="http://www.monergism.com/thethreshold/articles/onsite/packer_regen.html"><em><strong>J. I. Packer </strong></em></a>likewise attributes this Hybrid theory to post-reformation pedobaptists:<br /><br /><p>"Many seventeenth century Reformed theologians equated regeneration with effectual calling and conversion with regeneration . . . <strong>LATER REFORMED THEOLOGY</strong> has defined regeneration more narrowly, as the implanting of the 'seed' from which faith and repentance spring (I John 3:9) in the course of effectual calling."</p><p><strong>Louis Berkhof</strong> also acknowledged that the theory had post-Creedal development:</p><p>"It is true that some Reformed authors have occasionally used the term 'regeneration' as including even sanctification, but that was in the days <strong>when the ORDO SALUTIS was not as fully developed</strong> as it is today" (<a href="http://www.evanglibrary.org.uk/members/theo/lb/st/st-Index.html"><em>Systematic Theology</em>, page 468</a>).</p><p>These are well-known "Reformed" Pedobaptist sources, and they are revealing that the <em>"ordo salutis"</em> of modern Reformed theology, which puts "regeneration" prior to faith, is in fact a <em>hybrid development</em> which arose "later" than <a href="http://calvinistflyswatter.blogspot.com/2006/04/john-calvin-vs-born-again-before-faith.html"><strong><em>Calvin</em></strong></a><strong><em>, </em></strong><a href="http://calvinistflyswatter.blogspot.com/2007/10/steve-camp-misuses-john-owen-why-am-i.html"><strong><em>Owen,</em></strong></a><strong><em> </em></strong><a href="http://calvinistflyswatter.blogspot.com/2008/03/watson-vs-hybrid-calvinism.html"><strong><em>Watson</em></strong></a><strong><em>, </em></strong><a href="http://calvinistflyswatter.blogspot.com/2009/01/r.html"><strong><em>Sibbes</em></strong></a>, and the seventeenth century divines (<a href="http://writingsofbobross.tripod.com/0017.htm"><em><strong>Puritans</strong></em>)</a> who regarded regeneration and conversion as synonymous.</p><p>It should be significant for a Baptist to take note of the fact that many, if not most, of the current <a href="http://www.monergism.com/thethreshold/articles/bio/contempreform.html">notable advocates </a>of Hybrid Calvinism are from the Reformed Pedobaptist (baby baptizers) camp. And even those who are not Pedos generally have been significantly impacted in their thinking by the influence of Pedobaptists. <a href="http://calvinistflyswatter.blogspot.com/2008/07/calvinist-evangelists.html"><em><span style="color:#3333ff;">Hybrid Calvinist advocates have never been especially noted for emphasis upon evangelism, soul-winning, and witnessing</span></em></a>, but they have made reputations for themselves via their academic writings and <em>"registration fee required"</em> conference appearances. </p><p>As <strong>Phil Johnson</strong>, John MacArthur's associate, has said, <span style="color:#6633ff;"><a href="http://calvinistflyswatter.blogspot.com/2008/07/calvinist-evangelists.html"><strong><em>"modern Calvinism is producing mostly students and polemicists, not evangelists and preachers."</em></strong> </a></span><span style="color:#330033;">They conduct no evangelistic meetings and do not plant churches as a result of their lack of effort. </span></p><p><span style="color:#330033;">Furthermore, no less a Calvinist "reformer" than <a href="http://calvinistflyswatter.blogspot.com/2008/02/todays-calvinism-and-evangelism.html"><strong><em><span style="color:#cc0000;">Iain Murray</span></em></strong> </a>(a Pedobaptist Hybrid Calvinist) apparently recognizes the lack of evangelistic emphasis in the so-called "resurgence" of Calvinism in our time. In the <em>Preface</em> of his 1995 book, <em><strong>Spurgeon v. Hyper-Calvinism</strong></em>, Murray says:</span></p><p><span style="color:#330033;"><em>In the 1960s it seemed to many of us that Spurgeon's continuing significance had to do with his witness to the free-grace convictions of the Reformers and Puritans over against the shallow and non-doctrinal evangelicalism of our day. Thirty years later that witness remains relevant and yet it is apparent that <strong><span style="color:#990000;">the recovery of doctrinal Christianity is not necessarily our chief need today</span></strong>. In many churches there has been a real increase in knowledge and a resurgence of Calvinistic belief has occurred across the world. The word 'forgotten' is happily far less applicable to Spurgeon than it was forty years ago. But it may well be that the time has come when we need to be MUCH MORE FAMILIAR with a rather different emphasis in Spurgeon. While I know of no evidence that Hyper-Calvinism is recovering strength, it would appear that <span style="color:#ff0000;"><strong>THE PRIORITY WHICH SOUL-WINNING HAD IN SPURGEON'S MINISTRY IS NOT COMMONLY SEEN TO BE OUR PRIORITY</strong>.</span></em></span></p><p><span style="color:#330033;"><em><strong>The revival of DOCTRINE has scarcely been matched by a revival of EVANGELISM.</strong> While not accepting the tenets of Hyper-Calvinism it may well be that we have not been sufficiently alert to the danger of allowing a supposed consistency in doctrine to <strong><span style="color:#ff0000;">OVERRIDE THE BIBLICAL PRIORITY OF ZEAL FOR CHRIST AND SOULS OF MEN.</span></strong></em></span></p><p><span style="color:#330033;"><em>Doctrine without usefulness is no prize. As Spurgeon says, 'You may look down with contempt on some who do not know so much as you, and yet they may have twice your holiness and be doing more service to God.'</em></span></p><p></p>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-80967907023107441442010-03-28T14:15:00.004-05:002010-05-08T10:51:15.266-05:00Spurgeon's Publishers: Passmore & Alabaster<em><strong></strong></em><br /><em><strong>"Passmore & Alabaster" -- </strong></em><br /><em><strong>Original Publishers of</strong></em><br /><strong><em>C. H. Spurgeon's Sermons and Works<br /></em></strong><br /><em><strong>Historian Terry Wolever</strong></em>, who is in association with <strong>Pastor Gary W. Long</strong> and their publishing work, <a href="http://www.pbpress.org/"><em><strong>Particular Baptist Press</strong></em> </a>of Springfield, Missouri, sent me the following most interesting information about C. H. Spurgeon's publishers, <em><strong>Joseph Passmore and James Alabaster</strong></em> --<br /><br /><em>Bob, awhile back I had asked you if you knew when the two Spurgeon publishers, Passmore and Alabaster, were born. At the time neither of us knew. I have since pursued this further and with the help of a friend in England I can share more about the two. </em><br /><em></em><br /><em><strong>JOSEPH PASSMORE</strong>, the senior partner in the firm, is stated in Boase, Modern English Biography, page 1376, to have been born in 1822. But according to the 1881 British Census, FHL film 1341147, Folio 57, page 12, which was taken on March 31st of that year, he more likely was born in 1823, as his age is shown to be 57. Boase goes on to say of Passmore that he was "a member of C.H. Spurgeon's church, actively assisted in building the Tabernacle institutions and in founding the Stockwell orphanage 1867; [he] suggested the weekly issue of Spurgeon's Sermons 1855 and continued printing it without intermission [for] 36 years; [he] printed and published the whole of Spurgeon's works 1855-1895." Passmore died at his residence in London on August 1, 1895. </em><br /><em></em><br /><em><strong>JAMES ALABASTER</strong>, the junior partner, was born ca.1826 and died on November 19, 1892 (the same year as Spurgeon). His death was recorded in this notice in the Sword and Trowel: </em><br /><em></em><br /><em>"On Saturday, November 19, just as these 'Notes' were being printed, Mr James Alabaster was 'called home,' after being laid aside less than a week. His loss is most keenly felt by his family and partners in business, especially by the head of the firm, Mr. Joseph Passmore, with whom Mr. Alabaster had been in close personal friendship for nearly forty years. We have tried to picture the meeting [in heaven] between the beloved Pastor and his esteemed publisher; for, although Mr. Alabaster was a staunch adherent of the Church of England, he loved the same Lord whom Mr. Spurgeon served, and was an equally devout believer in the faith once for all delivered to the saints." </em><br /><em></em><br /><em>At the time of their deaths, Passmore would have been 71 and Alabaster about 66. As all of us who appreciate the writings of Spurgeon know, we owe a great deal under God to the diligence of these two men and their associates for preparing the extensive works of Sprugeon for publication. I hope Mike is doing much better. With kind regards, Terry Wolever</em><br /><br /><strong>Bob's Note</strong>:<br /><br />We are deeply grateful for this -- as well as for other information which Brother Wolever has provided for us over time. He has done a remarkable job with the historical works which have been reprinted by <a href="http://www.pbpress.org/"><em><strong>Particular Baptist Press</strong></em></a>, and I would urge my readers to take a look at these works and make them a part of your library.<br /><br /><strong><em><a href="http://www.pilgrimpublications.com/"><span style="color:#3333ff;">Pilgrim Publications </span></a></em></strong>has made it our practice to always use original, unedited editions of <em>Passmore & Alabaster</em> productions when we have done a reprint of a Spurgeon book. -- <em>Bob L. Ross</em>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com1tag:blogger.com,1999:blog-430424979861514060.post-15899410662586446812010-03-14T15:09:00.010-05:002010-03-15T13:34:23.524-05:00"The Internet Monk"<strong><em></em></strong><br /><strong><em>Dim Health Report on Michael Spencer,</em></strong><br /><strong><em>Known on the Web as "The Internet Monk"</em></strong><br /><strong><em></em></strong><br />I had not visited the blog of Michael Spencer, "The Interent Monk," for a long time, to the best of my recollection. Back when blogging was somewhat in its "heyday," Michael was one of the most notorious of the bloggers, especially noted for his rather brash style and verbiage.<br /><br />However, what "stirred my feathers" about Michael was when he tried to implicate <strong>C. H. Spurgeon</strong> in his pot of cauldron against the use of <a href="http://www.pilgrimpublications.com/invite1.htm"><em>public invitations</em></a>. He wrote extensively against invitations, and I replied to his exorbitancies in a short series of emails to my list <em>[I was not blogging at the time]. </em>Michael alleged that public invitations had <em>"corrupted evangelical Christianity."</em> I replied to his exaggerations point-by-point, and he wrote me some emails, demanding that I cease my criticisms.<br /><br />[On <em><strong><a href="http://calvinistflyswatter.blogspot.com/2006/03/bob-ross-monkey-business.html">The Calvinist Flyswatter</a></strong></em>, I commented:<br /><em>And, as if to salve over his past approval of invitations, he said that "nearly every evangelical Christian" he knows responded to an altar call at the outset of their faith journey. He went on to explain that he later "met the Calvinists" and he was "ruined." He mentions Iain Murray's anti-invitation booklet, and goes on to embellish the names of a few notable Pedobaptist theologians who teach the <strong>"pre-faith regeneration" </strong>theory. He arrived at the conclusion that invitations had "corrupted evangelical Christianity," and it appears that he may be trying to demonstrate the reality of that corruption by furnishing himself as Exhibit A.]<br /></em><br />Michael's other obsession to which I ventured to take exception was his extreme antagonism against <em><strong>Joel Osteen</strong></em>, our neighbor here in this area. He seemed to be determined to mount a <a href="http://www.internetmonk.com/archive/outing-joel-osteen-a-challenge-to-the-evangelical-blogosphere">"holy crusade" of sorts </a>against Joel, while Joel just kept minding his own affairs and paid no attention to Michael's boisterous deprecations. We <a href="https://www.blogger.com/comment.g?blogID=23354593&postID=114442494680104043">defended Joel </a>and this infuriated Michael even more.<br /><br />He alleged more than once that I was a <em>"man without honor"</em> or <em>"integrity,"</em> but paid no attention to our critiques of what he had written on invitations, his <a href="http://calvinistflyswatter.blogspot.com/2008/05/what-constitutes-hybrid-calvinism.html">Hybrid Calvinism</a>, and other issues.<br /><br />For some reason, and as blogging declined, we gradually more or less lost interest in what the Monk was saying about anything. We devoted a few stabs at humor about the Monk on the <em><strong><a href="http://calvinistflyswatter.blogspot.com/2006/03/bob-ross-monkey-business.html">Calvinist Flyswatter</a></strong></em>, and soon had little to no contact with his website.<br /><br />Yesterday, I was going thru my <em>"Favorites"</em> list of links, deleting some dead links, and I came upon <em>The Internet Monk's</em>. I checked to see if it was still functioning, and in doing so I came upon the unexpected report of his declining health -- which you may consult at <a href="http://www.internetmonk.com/archive/michael-spencer-update-392010"><em><strong>this link</strong></em></a>.<br /><br />Michael is only 53, and we regret that this is his condition. Despite our strong differences, we would have desired for him a long and enjoyable time for years to come. We pray for him, his family, friends, and entrust him to the Providence of our Lord and His Will for his life.Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com1tag:blogger.com,1999:blog-430424979861514060.post-33023066871513244002010-02-27T17:31:00.007-06:002010-02-27T18:26:10.992-06:00"Reformed" -- not for Baptists<strong><em></em></strong><br /><strong><em>Why Baptists Should Shun</em></strong><br /><strong><em>the </em></strong><strong><em>"Reformed" Label</em></strong><br /><strong><em></em></strong><br />Awhile back, a friend of mine who is a very keen and scholarly student of Baptist history sent me the following email about the word "Reformed" in its historical relation to Baptists:<br /><br />Bro. Bob:<br />In my research over the years I have <strong>never found a historical reference</strong> where the term "Reformed Baptists" was used by missionary Calvinistic Baptists <strong>before the 1950s influence of the <em>Banner of Truth</em></strong><em> </em>men. It was, however, in the nineteenth century a term used to designate both the <strong>anti-missionary Primitive Baptists</strong> and the <em>anti-missionary Campbellite movement,</em> and as you know the latter was also anti-Calvinistic. The Campbellites were often referred to by Regular (Calvinistic) Baptists as "Reformers" and "Reformed Baptists."<br /><br />I can cite a number of historical examples of this. Even "Reformed Baptist" Samuel Waldron, in his book, <em>Baptist Roots in America</em>, in order to find a historical use of the term "Reformed Baptists" had to cite a Primitive Baptist example. [Quoted in an email article I originally sent, <em>"Reformed" in Baptist History,</em> 05/26/04]<br /><br />BOB'S COMMENT:<br /><br />I certainly appreciate this information. Although I have in the past taught classes in a small theological school -- Texas College of Theology, Pasadena, Texas -- on Baptist History, I had never given this particular term much thought, and therefore had done no research on it whatsoever. I know this brother has done other work which demonstrates that he is one of the most diligent researchers on Baptist history, and I have the utmost confidence in his findings. If there is, however, any one who reads this who has found anything which conflicts with his findings, we would of course invite your sending that information. Inasmuch as some "Reformed Baptists" of our time have adopted some of the theories and practices of both the Campbellites and the Hardshells, we wonder just how far they may continue this drift.<br /><br />I agree with the <em>"Truly Reformed"</em> who are known to scorn the idea that Baptists who hold to Calvinistic theology are properly designated as "Reformed." That term <em>belongs to the Pedobaptists</em> who (1) sprinkle babies for baptism according to their notion about the Abrahamic covenant, and (2) practice the presbyterian form of church government.<br /><br />I am of the opinion that the term "Reformed" gained popular usage among some modern-day Baptists who were influenced in the latter 1900s by the Pedobaptists identified with the <em>Banner of Truth</em> publication company based in Great Britain. To really and truly be Reformed, according to that version of Christianity, it seems that a church not only must hold to the Hybrid form of Calvinism, must also hold to infant baptism and presybyterian church government to please the "TR" folk.<br /><br />And wherever this has been attempted to be at least partially implemented by Baptists, it has ordinarily caused internal strife and even open division. <strong><em>Ernest Reisinger</em></strong> of the <em>Founders </em>tried to make a "reformed" church out of a Southern Baptist church in Florida, and the ultimate result was its <a href="http://calvinistflyswatter.blogspot.com/2008/05/founders-local-church-reformation.html">demise</a>.<br /><br />I have also observed that when a church adopts the term <em>"Reformed,"</em> it becomes necessary to explain <em>"What is meant by 'Reformed?'"</em> One church of my acquaintence at one time used the term in its church name, but decided to drop it because of having to do so much explaining.<br /><br />Why would a Baptist church, which is professedly committed to a <em>"regenerated church membership" </em>standard, blemish itself by using the term <em>"Reformed"</em> which implies certain elements of the Pedobaptists which the Baptists do not believe and practice?<br /><br />Baptists should leave the word <em>"Reformed"</em> where it came from -- the Pedobaptists.Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-78534572348053053212010-02-27T10:20:00.007-06:002010-02-27T11:01:47.593-06:00Garrett Rebutts "Regeneration" Theory<em><strong></strong></em><br /><em><strong>STEPHEN GARRETT COUNTERS THE</strong></em><br /><em><strong>"PRE-FAITH" REGENERATION THEORY</strong></em><br /><br />On the <a href="http://baptistgadfly.blogspot.com/2010/02/white-on-piper-i-john-5-1.html"><span style="color:#cc0000;"><em><strong>BaptistGadfly</strong></em> </span></a>blog, our longtime friend, <em><strong><span style="color:#3333ff;">Stephen Garrett</span></strong></em>, a former Primitive Baptist ("Hardshell") Pastor for several years, refers to some materials by<em> James White</em> and <em>John Piper</em> which relate to the modern "Reformed" theory on <em>"pre-faith regeneration,"</em> or the idea that a person is <em>"born again before, without, and apart from faith." </em><br /><br />For the past four years on the <a href="http://calvinistflyswatter.blogspot.com/"><em><strong><span style="color:#cc0000;">Calvinist Flyswatter</span></strong></em> </a>blog, we have exposed and refuted this theory, as has Brother Garrett on his blog. It is the very <strong>core </strong>doctrine of <em><strong>Hardshellism</strong></em>, and no one understands this better than an ex-Hardshell advocate such as Brother Garrett. [See one of my primary articles <a href="http://calvinistflyswatter.blogspot.com/2006/03/bob-ross-regeneration-calv_114261719496018943.html"><span style="color:#cc0000;"><em><strong>here</strong></em></span></a><em><strong>.</strong></em> Also see <a href="http://www.blogger.com/post-edit.g?blogID=430424979861514060&postID=9093886543476987726"><span style="color:#ff0000;"><strong><em>here</em></strong></span></a>]<strong><em>.</em></strong><br /><br />Here is an email I sent to Brother Garrett about his recent article:<br /><br /><em>Stephen,<br />That's a good article on White & Piper.<br />I've had a couple of calls from a Primitive Baptist pastor in Georgia, and I think he may have contacted you, too. He has become disenchanted, evidently, with the "pre-faith regenation" notion advocated by many in the "Reformed" camp.<br /></em><br /><em>In conversing with him, I referred him tp <strong>Dr. W. G. T. Shedd</strong>, Vol., 2, pages 492, 494, where Shedd virtually attributes the "Reformed" view on regeneration to <strong>Francis Turretin</strong>, and says, "We shall adopt this distinction" [made by Turretin] "between regeneration and conversion . . . Regeneration is the origination of life; conversion is the evolution and manifestation of life."<br /><br />I wonder how many modern "Reformed" Calvinists know that they are advocating <strong>"Turretinism"</strong> in contrast to what Shedd admits -- namely that "the divines of the seventeenth century [Puritans] very generally DO NOT DISTINGUISH BETWEEN REGENERATION AND CONVERSION, but employ the two as SYNONYMS"? (Shedd, Vol. 2, page 492).<br /><br />Shedd even cites John Owen, <a href="http://www.ccel.org/ccel/charnock/instr_regen/files/instr_regen.html"><span style="color:#cc0000;">Stephen Charnock</span></a>, and the Westminster Confession as being of the latter category -- that is, <strong>they did not advocate "Turretinism."</strong> Shedd alleges that their view "led to confusion of ideas and views" (Vol. 2, page 493), but the Turretin view "arose gradually" to become an accepted concept and, as Shedd admits, was <strong>adopted by Shedd himself</strong> (page 494).<br /></em><br /><em>Do you have Shedd to consult on this?<br /></em><br /><em>Bob L. Ross </em><br /><em></em>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-49963140941542873042010-01-23T20:34:00.006-06:002010-03-25T23:04:59.911-05:00Spurgeon and "WWJD"<strong><em></em></strong><br /><strong><em>"What Would Jeus Do?"</em> -- or, </strong><br /><strong><em>"WWJD" </em>in C. H. Spurgeon's Ministry</strong><br /><br />Many have no doubt wondered about the origin of the popular <em><strong>"WWJD"</strong></em> abbreviation or acronym. We have some information about it on our <a href="http://www.pilgrimpublications.com/wwjdo.htm"><span style="color:#cc0000;">website</span></a>, cited sometime ago by our good friend, <strong>Brother Emmett O'Donnell</strong> of the <strong><em><a href="http://www.spurgeongems.org/"><span style="color:#3333ff;">www.spurgeongems.org</span></a></em></strong><span style="color:#3333ff;"> </span>website.<br /><br />Today, a lady in Beaumont, <strong><em>Mrs. Deborah Ennis</em></strong>, who has undertaken the task of reading thru the entire set of Spurgeon's sermons, has called this to our attention again. I thought that perhaps many of you are not aware of the fact that <em>WWJD </em>at least dates back as far as Spurgeon's sermon in 1880 <a href="http://www.spurgeongems.org/vols25-27/chs1526.pdf"><span style="color:#3333ff;">[#1526, <em>The Fair Portrait of a Saint</em>, Volume 26, Year 1880, page 149).</span></a><br /><br />Here is the excerpt from the sermon:<br /><br /><strong>SPURGEON ON "WWJD"<br /></strong><br />A very beautiful motto is hung up in our infant classroom at the Stockwell Orphanage, <em><strong><span style="color:#3333ff;">“What would Jesus do?”</span><br /></strong></em><br />Not only may children take it as their guide, but all of us may do the same, whatever our age. “What would Jesus do?” If you desire to know what you ought to do under any circumstances, imagine Jesus to be in that position and then think, <em>“What would Jesus do? for what Jesus would do, that ought I to do.”<br /></em><br />In following Jesus we are following God, for in Christ Jesus the brightness of the Father’s Glory is best seen. Our example is our Lord and Master, Jesus the Son of God, and, therefore, this question is but a beam from our guiding Star. Ask in all cases<em>—“What would Jesus do?”<br /></em><br />That unties the knot of all moral difficulty in the most practical way and does it so simply that no great wit or wisdom will be needed. May God’s Holy Spirit help us to copy the line which Jesus has written, even as scholars imitate their writing master in each stroke and line and mark and dot.<br /><br />Oh, when we come to die and have to look back upon our lives, it will be a blessed thing to have followed the Lord fully! They are happy who follow the Lamb wherever He goes. Blessed are they in life and death of whom it can be said—as He was, so were they, also, in this world. Though misunderstood and misrepresented, yet they were honest imitators of their Lord! Such a true-hearted Christian can say, “He knows the way that I take. He tried me and I came forth as gold. My foot has held fast to His steps.” You will avoid many a sorrow if you keep close at your Master’s heels.<br /><br />You know what came of Peter’s following afar off — try what will come of close walking with Jesus. Abide in Him and let His Words abide in you, so shall you be His disciples. You dare not trust in your works and will not think of doing so, but you will bless God that, being saved by His Grace, you were enabled to bring forth the fruits of the Spirit by a close and exact following of the steps of your Lord.<br /><br />Three things, then, we get in the first sentence—an exactness of obedience, a tenacity of grip upon that which is good and a promptness in endeavoring to keep in touch with God and to follow Him in all respects. May these things abound in us!<br /><br />[Copied from the online sermon at<br /><a href="http://www.spurgeongems.org/vols25-27/chs1526.pdf">http://www.spurgeongems.org/vols25-27/chs1526.pdf</a><br /><br />*****************************************<br /><strong>OTHER REFERENCES IN SPURGEON'S<br />SERMONS TO "WWJD"</strong><br /><br />After sending out the item on January 16, 2010 via email about C. H. Spurgeon's reference to <em>"WWJD"</em> -- <em>What Would Jesus Do?</em> -- I received an email from <em><strong>Bob Canaday</strong></em> which listed several other places in Spurgeon's sermons which referred to <em>"WWJD."<br /></em><br />Here is the list of sermons provided to me by Brother Canaday:<br /><br />THE FAIR PORTRAIT OF A SAINT, Sermon 1526, MTP Volume 26, Page 149<br /><br />EVERYDAY RELIGION, Sermon 1599, MTP Volume 27, Page 287<br /><br />SUPPOSING HIM TO HAVE BEEN IN THE COMPANY, Sermon 1724, MTP Volume 29, Page 319<br /><br />RECRUITS FOR KING JESUS, Sermon 1770, MTP Volume 30, Page 154<br /><br />THE PRIVATE TUTOR, Sermon 1842, MTP Volume 31, Page 293<br /><br />CHRIST PUT ON, Sermon 2132, MTP Volume 36, Page 123<br /><br />THE AGREEMENT OF SALVATION BY GRACE WITH WALKING IN GOOD WORKS, Sermon 2210, MTP Volume 37, Page 347<br /><br />WATCHING FOR CHRIST’S COMING, Sermon 2302, MTP Volume 39 , Page 162<br /><br />THE PERPETUITY OF THE GOSPEL, Sermon 2636, MTP Volume 45, Page 401<br /><br />“PEACE! PERFECT PEACE!”, Sermon 3175, MTP Volume 55, Page 602<br /><br />Thanks, Brother Canaday, for this list. If there are other references that anyone has found, please let us know about them.<br /><br /><strong>MORE CITATIONS:</strong><br />Pastor Kerry J. Allen provides some other references:<br /><br />Brethren,<br /><br />There are at least four more references to WWJD that were missed:<br /><br /><em>"A heavenly pattern for our earthly life</em>," sermon # 1778, MTP, volume 30, page 252.<br /><br /><em>"Love's transformations,"</em> sermon # 1871, MTP, volume 31, page 635.<br /><br /><em>An All Round Ministry</em>, page 268.<br /><br /><em>The Gospel according to Matthew</em>, comments on Matthew 12:46-50.<br /><br />Best regards,<br />Kerry J. AllenBob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com1tag:blogger.com,1999:blog-430424979861514060.post-8229025866971373702009-12-19T11:30:00.008-06:002010-05-09T22:19:11.155-05:00New Book of Spurgeon Sermons<strong></strong><br /><strong><em>C. H. Spurgeon's Sermons Beyond the Final Volume </em></strong><strong><em>of </em></strong><br /><strong><em>Metropolitan Tabernacle Pulpit </em></strong><br /><br />By <a href="http://www.kjvonly.org/doug/bio_kutilek.html"><em><strong><span style="color:#990000;">Doug Kutilek</span></strong></em> </a><br /><br /><em><strong>From: "AS I SEE IT"<br /></strong></em>Volume 12, Number 12, December 2009<br /><br /><span style="font-size:130%;"><em><strong>A Truly New Volume of Spurgeon’s Sermons</strong></em><br /></span><br />For 63 consecutive years, week by week, beginning in 1855 and terminating in mid-1917--25 years after Spurgeon’s death!--due only to severe paper shortages in England caused by the Great War, a sermon preached by Charles Haddon Spurgeon was published in London by Passmore and Alabaster.<br /><br />These weekly sermons were collected into annual bound volumes, the first six called<em> <strong>The New Park Street Pulpit</strong></em>, the rest, beginning in 1861, called <em><strong>The Metropolitan Tabernacle Pulpit</strong></em>. These <em><strong><span style="color:#cc0000;"><a href="http://www.pilgrimpublications.com/">63 volumes</a></span></strong></em> constitute a not-quite exhaustive collection of sermons preached by Spurgeon, stenographically recorded, then edited by Spurgeon (or occasionally by one his close associates) in preparation for publication. [Reprinted by <a href="http://www.pilgrimpublications.com/"><em><span style="color:#3333ff;">PILGRIM PUBLICATIONS</span></em></a>, Pasadena, Texas 77501]<br /><br />Happy--blessed--is the man who has such a set complete, and happier still if he frequently reads from its contents.<br /><br />I am indeed a blessed man in both regards; I acquired my first volume of the <em>Metropolitan Tabernacle Pulpit</em> as a 21st birthday gift from my wife in 1973, and in the years since, have added a volume here, several there, until I finally in the last decade purchased the last missing volume or two. (My set is mostly Pilgrim reprints, with a handful or more of Banner of Truth editions, and even a few original Passmore and Alabaster volumes). Though very far from having read the entire set -- I know a couple of preachers who have -- I do read from it more frequently than from all other sermons in my library combined, and if you have read AISI for any amount of time, you have probably noted that I quote from Spurgeon more than any 3 or 4 other writers combined (twice in this issue alone).<br /><br />When serial publication of Spurgeon’s sermons ceased in 1917, there remained a number of sermons in manuscript that had never been published in the <em>NPSP / MTP</em> series (though the floating reports of as many as 500 additional manuscript sermons seems based on a misunderstanding; most of these manuscripts are apparently of already published sermons), as well as a considerable number that had been published elsewhere, particularly in <em><strong>The Baptist Messenger</strong></em>, where a monthly message from Spurgeon appeared for several decades, but which never became a part of the NPSP / MTP series.<br /><br />From the manuscripts of unpublished sermons, twenty were published in book form in 1922, in a little volume, <em><strong>Able to the Uttermost</strong></em> (reprinted by Pilgrim Publications in 1985 and still available from them). This was the only collection of new sermon material by Spurgeon published after 1917--all the “Twelve Sermons on XYZ” and other sermon books published in the many decades since were merely selections from the 63-volume set. But now, some truly new sermons that have never appeared in book form have been published. <em>Day One Publications</em> of Leominster, England has published this year C. H. Spurgeon’s Sermons beyond Volume 63: an authentic supplement to the <em>Metropolitan Tabernacle Pulpit</em>, which consists of 45 sermons originally published in <em>The Baptist Messenger</em> periodical, compiled therefrom by Terence Peter Crosby.<br /><br />The hardback volume of 640 pages is similar to the original sermon set in size and format (it is a few millimeters shorter than my other volumes, but comparable in thickness), and with very readable type and layout on the page. I will be manually adding the relevant information to the complete index of Spurgeon’s published sermons produced by <a href="http://www.pilgrimpublications.com/">PILGRIM PUBLICATIONS</a>, as I did with <em>Able to the Uttermost</em> when I got that volume some years ago.<br /><br />The book may be obtained through <strong><span style="color:#cc0000;"><a href="http://www.pilgrimpublications.com/">Pilgrim Publications, PO Box 66, Pasadena, Texas, 77501; phone: (713) 477-4261.<br /></a></span></strong><br />If you thought your set of Spurgeon’s sermons was complete, be assured that you now must have this volume for it to be truly so.<br />---Doug Kutilek<br />----------<br /><br />BOB'S NOTE: This unsolicited review by Brother Kutilek of the new volume of Spurgeon's sermons is an excellent description of the volume. We have already sold out of our original supply and have just this week received another shipment.<br /><br />We have mentioned this book in a couple of pre-publication emails earlier this year, and we now have the book on hand to fill orders.<br /><br />PRIICE: $43.00, which includes shipping.<br /><br />Order by Phone: credit card order line 1-800-411-2061.<br /><br />Order by Fax: 1-713-477-7561<br /><br />Order by Email: <a title="mailto:pilgrimbpub@aol.com" href="mailto:pilgrimbpub@aol.com">pilgrimbpub@aol.com</a><br /><br />Order by USPS Mail: Pilgrim Publications, P. O. Box 66, Pasadena, Texas 77501Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-14553356474548076442009-10-14T12:55:00.002-05:002009-10-14T13:07:09.979-05:00Personal Library Books<em></em><br /><em><strong>A SPECIAL NOTE ABOUT MY</strong></em><br /><em><strong>PERSONAL LIBRARY BOOKS</strong></em><br /><strong><em></em></strong><br />I have recently been emailing lists of books and Bibles from my personal library which I am offering for sale. If the reader wishes to have those lists and continuing lists as they are mailed, send your email address to: <a href="mailto:pilgrimpub@aol.com"><em>pilgrimpub@aol.com</em></a><br /><em></em><br /><em>"Why are you selling your books?" </em>has been asked.<br /><br />I am 74 years old and do not anticipate the need for them in the future as in the past, and I would like the satisfaction of knowing that other younger people will perhaps profit from them. At this stage, most of my books are on the shelves simply catching dust.<br /><br />These are not merely "culled out" books, but the very cream of the crop in my library. Several have already been sold and mailed, and we have been getting a steady response to the first few lists. But there are hundreds more yet to be listed and mailed. You may find something you can use. Also, if you want to give me a "want list," I could conceivably have what you are looking for.<br />-- <em>Bob L. Ross </em>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0tag:blogger.com,1999:blog-430424979861514060.post-26065403525003792652009-10-02T12:06:00.008-05:002009-10-03T12:58:51.385-05:00Burleson Continues Abuse of CHS<strong><em></em></strong><br /><strong><em>BURLESON CONTINUES </em></strong><strong><em>ABUSING </em></strong><br /><strong><em>SPURGEON ON "DOWNGRADE CONTROVERSY"</em></strong><br /><strong><em></em></strong><br />In a follow-up criticism of C. H. Spurgeon, Wade Burleson continues to demonstrate either his ignorance or his prejudice in publishing the following <a href="http://kerussocharis.blogspot.com/2009/10/theater-going-preachers-and-spurgeons.html">false charge</a>:<br /><br /><em>"Spurgeon sought a doctrinal statement for the Baptist Union that would be more precise in defining the doctrines of grace."</em><br /><em><br /></em>Readers who are interested in Spurgeon's own testimony about this may consult the original documents at the following:<br /><br /><a href="http://www.spurgeon.org/misc/dwngrd.htm"><em>The Downgrade Controversy</em></a> at Phil Johnson's website. Also, an excellent analysis of the controversy by Dennis Swanson is available on the web at <a title="http://www.narnia3.com/articles/ETS 2001.pdf" href="http://www.narnia3.com/articles/ETS%202001.pdf">http://www.narnia3.com/articles/ETS%202001.pdf</a><br /><br />In none of the major articles on the <em>Down Grade</em> did Spurgeon involve the matter of "Calvinism" on "the doctrines of grace," but he focused upon the <em><strong>core doctrines</strong></em> of the Bible, the basic fundamentals, which are shared by all theological systems which accept the inspiration and authority of the Scriptures.<br /><br />Here are excerpts from Spurgeon which demonstrate the facts in contrast to <em>Burleson's Burlesque</em>:<br /><br /><em>The Sword and the Trowel, April 1887</em>, pages 195, 196:<br /><br />>We care far more for the<em> <strong>central evangelical truths</strong></em> than we do for Calvinism as a system; but we believe that Calvinism has in it a conservative force which helps to hold men to the vital truth, and therefore we are sorry to see any quitting it who have once accepted it. Those who hold the eternal verities of salvation, and <em>yet do not see all that we believe and embrace,</em> are <strong>by no means the objects of our opposition: </strong>our warfare is with men who are giving up <em>the atoning sacrifice, denying the inspiration of Holy Scripture, and casting slurs upon justification by faith. </em>The present struggle is <strong>NOT A DEBATE upon the question of Calvinism or Arminianism</strong>, but of the truth of God versus the inventions of men. ALL WHO BELIEVE THE GOSPEL should unite against that "modern thought" which is its deadly enemy.< <em></em><br /><em></em><br /><em>The Sword and the Trowel, August 1887</em>, pages 397-400:<br /><br />>Read those newspapers which represent the Broad School of Dissent, and ask yourself, <em>How much farther could they go?</em> <em>What doctrine remains to be abandoned? What other truth to be the object of contempt?</em> A new religion has been initiated . . . <strong>The Atonement is scouted, the inspiration of Scripture is derided, the Holy Spirit is degraded into an influence, the punishment of sin is turned into fiction, and the resurrection into a myth</strong>, and yet these enemies of our faith expect us to call them brethren, and maintain a confederacy with them! . . . Too many ministers are toying with the deadly cobra of "another gospel," in the form of "modern thought" . . . The case is mournful. Certain ministers are making infidels. Avowed atheists are not a tenth as dangerous as those preachers who scatter doubt and stab at faith. . . . Germany was made unbelieving by her preachers, and England is following in her track. . . . We fear it is hopeless ever to form a society which can keep out men base enough to profess one thing and believe another; but it might be possible to make an informal alliance among all who hold the Christianity of their fathers.< <em></em><br /><em></em><br /><em>The Sword and the Trowel, December 1887,</em> page 642<em>:</em><br /><br />>Certain antagonists have tried to represent the Down Grade controversy as a revival of the old feud between Calvinists and Arminians. <strong><em>IT IS NOTHING OF THE KIND. </em>Many evangelical ARMINIANS are as earnestly ON OUR SIDE as men can be</strong>. We do not conceal our own Calvinism in the least; <em><strong>but this conflict is for truths which are common to all believers. </strong></em>This is no battle over words, but it deals with the <em><strong>eternal verities </strong></em>-- those <strong>foundation truths</strong> which belong not exclusively to this party or to that. It is of no use attempting to drag this red herring across our path: we can argue other points and maintain Christian harmony at the same time: but with those who treat the Bible as waste paper, and regard the death of Christ as no substitution, we have no desire for fellowship. We have come out in earnest protest, and feel great content of conscience in having done so.< <em>The Sword and the Trowel, February 1888</em>, page 82:<br /><br />>I would like all Christendom to know that <em>all I asked of the Union</em> is that it be formed on a Scriptural basis; and that<span style="color:#ff0000;"> </span><strong><em><span style="color:#ff0000;">I never sought to intrude upon it any Calvinistic or other personal creed</span>,</em></strong> but only that form of belief which has been accepted for many years by the Evangelical Alliance, which <em><strong>includes members of well-nigh ALL CHRISTIAN COMMUNITIES</strong></em>.< <em>The Sword and the Trowel, October 1888</em>, page 563:<br /><br />>We are represented as wishing to force upon the churches <strong>a narrow CREED</strong>. Nothing was further from our mind. We do not consider that the demand for <strong><span style="color:#ff0000;">agreement to vital truths COMMON TO ALL Christians</span></strong> can be looked upon as a piece of sectarian bigotry. Here is a man [i. e., Spurgeon], who is himself a Calvinist, <strong><span style="color:#ff0000;"><em>who does not ask that a Union should draw up a Calvinistic creed</em></span></strong>, but only begs for one which will let the whole world know that brethren are associated as Christians, and that those who do not agree to<strong><em> the first principles of our faith</em></strong> will be intruders. Is this narrowness?< color="#3366ff"><em><strong>Why does Wade Burleson attempt to discredit with his farrago about C. H. Spurgeon?</strong></em><br /><br /><em>What is Burleson's hang-up?</em> Does he think he can embellish his name by trashing Spurgeon on the Downgrade Controversy? Well, I have news for the <em>Wade Burleson Burlesque Company: </em><br /><br /><em><strong>Spurgeon's name will continue to shine long after Burleson's has faded into oblivion.</strong></em><br /><strong><em></em></strong><br /><strong><em><span style="color:#ff0000;">NOTE</span>: Much misunderstanding and misrepresentation about Spurgeon and the Down Grade is probably the result of the <a href="http://calvinistflyswatter.blogspot.com/2006/03/bob-ross-spurgeon-misrepresented-by.html"><span style="color:#3333ff;">Iain Murray's</span> </a>unfortunate inaccuracies about Spurgeon. You may read my refutation of Murray at this link:<br /><a href="http://calvinistflyswatter.blogspot.com/2006/03/bob-ross-spurgeon-misrepresented-by.html">http://calvinistflyswatter.blogspot.com/2006/03/bob-ross-spurgeon-misrepresented-by.html</a></em></strong>Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com1tag:blogger.com,1999:blog-430424979861514060.post-58728969209996552302009-10-01T13:31:00.008-05:002009-10-02T11:26:12.431-05:00Burleson's Latest Burlesque<strong><em></em></strong><br /><strong><em>WADE BURLESON MAKES A LIAR<br />OUT OF C. H. SPURGEON<br /></em></strong><br />Pastor Wade Burleson, Enid, Oklahoma, has published a <a href="http://kerussocharis.blogspot.com/2009/09/tragic-mistake-made-by-my-hero-in.html"><em><span style="color:#3333ff;">criticism</span></em></a> of C. H. Spurgeon (1834-1892) which in effect alleges that Spurgeon was a liar with regard to <a href="http://www.spurgeon.org/misc/dwngrd.htm"><em><strong><span style="color:#3333ff;">The Downgrade Controversy</span></strong></em> </a>in the latter years of his ministry. You can read the originsl documents related to this controversy at Phil Johnson's website at <a href="http://www.spurgeon.org/misc/dwngrd.htm">http://www.spurgeon.org/misc/dwngrd.htm</a><br />Spurgeon himself declared on the pages of his magazine, <em><strong><a href="http://www.pilgrimpublications.com/homepage.htm">The Sword and the Trowel</a>,</strong></em> that the issue was theological:<br /><br /><em>"Our warfare is with men who are <strong>giving up the atoning sacrifice, denying the inspiration of Holy Scripture, and casting slurs upon justification by faith.</strong> The present struggle is not a debate upon the question of Calvinism or Arminianism, but of <strong>the truth of God versus the inventions of men. </strong>All who believe the gospel should unite against that <strong>'modern thought'</strong> which is its deadly enemy."</em> (April, 1887, page 195).<br /><br />Contrary to the word of Spurgeon, Wade Burleson alleges that <em>The Downgrade Controversy </em>was "not theological in nature." While Burleson claims he is a great admirer of Spurgeon, his recent criticism in effect makes Spurgeon a liar. Not only so, but Burleson goes even further and accuses Spurgeon of <em>"unbiblical treatment"</em> of pastors in the Baptist Union who did not share Spurgeon's concern.<br /><br />Burleson says, "There is, however, one area in Spurgeon's ministry where I believe <em>he made a grave mistake</em>. . . . In my opinion, the controversy between the Baptist Union and Charles Haddon Spurgon was <em><strong>not theological in nature.</strong></em> The problem arose out of Spurgeon's <em><strong>unbiblical treatment </strong></em>of fellow pastors within the Baptist Union."<br /><br />Burleson has managed to accomplish <em>"making a name for himself"</em> in recent years, as we have had occasion to mention on both <em><a href="http://calvinistflyswatter.blogspot.com/">The Calvinist Flyswatter</a></em> and the <em>Reformed Flyswatter (see Archives)</em>. Among other things, he has "played footsies" with several sources to demonstrate and call attention to the broadness of his affection for fellowship with those with whom he may have differences.<br /><br />This recent fool-hardy criticism of Spurgeon just adds to the list of Burleson's peculiar mental and theological burlesque which he has found reason to frequently demonstrate on rather elaborate public stages.<br /><br />This latest manifestation of his aberrancy about Spurgeon adds to the list of his other aberrant<a href="http://reformedflyswatter.blogspot.com/2009/04/burlesons-bombastic-book.html"> views</a>, such as:<br /><br />On<a href="http://reformedflyswatter.blogspot.com/2009/04/burlesons-bombastic-book.html"> Landmarkism</a><br /><br />On <a href="http://reformedflyswatter.blogspot.com/2009/03/burlesons-hybrid-calvinism.html">Hybrid Calvinism</a><br /><br />On <a href="http://reformedflyswatter.blogspot.com/2009/03/wade-wrong-on-campbellism-too.html">Campbellism</a><br /><br />On <a href="http://reformedflyswatter.blogspot.com/2009/04/burlesons-bombastic-book.html">Tongues</a><br /><br />And this is not to mention how he likes to cavort with the anti-inerrantist crowd and the Jimmy Carter-led movement, his obsession with being anti-Southwestern Baptist Seminary, and his obsession with the <em>FBCJax Watchdog</em> ordeal of a few months ago.Bob L. Rosshttp://www.blogger.com/profile/11019395091117264288noreply@blogger.com0