The Spurgeon that some know nothing about

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Some persons have made false claims about CHS...in this thread we will expose some of the falsehoods......Here are some small portions from His sermon called a defense of calvinism;
http://www.spurgeon.org/calvinis.htm

1] I suppose there are some persons whose minds naturally incline towards the doctrine of free-will. I can only say that mine inclines as naturally towards the doctrines of sovereign grace.

2]Well can I remember the manner in which I learned the doctrines of grace in a single instant. Born, as all of us are by nature, an Arminian, I still believed the old things I had heard continually from the pulpit, and did not see the grace of God. When I was coming to Christ, I thought I was doing it all myself, and though I sought the Lord earnestly, I had no idea the Lord was seeking me. I

3]One week-night, when I was sitting in the house of God, I was not thinking much about the preacher's sermon, for I did not believe it. The thought struck me, How did you come to be a Christian? I sought the Lord. But how did you come to seek the Lord? The truth flashed across my mind in a moment—I should not have sought Him unless there had been some previous influence in my mind to make me seek Him. I prayed, thought I, but then I asked myself, How came I to pray? I was induced to pray by reading the Scriptures. How came I to read the Scriptures? I did read them, but what led me to do so? Then, in a moment, I saw that God was at the bottom of it all, and that He was the Author of my faith, and so the whole doctrine of grace opened up to me, and from that doctrine I have not departed to this day, and I desire to make this my constant confession, "I ascribe my change wholly to God."

4]I recollect an Arminian brother telling me that he had read the Scriptures through a score or more times, and could never find the doctrine of election in them. He added that he was sure he would have done so if it had been there, for he read the Word on his knees. I said to him, "I think you read the Bible in a very uncomfortable posture, and if you had read it in your easy chair, you would have been more likely to understand it. Pray, by all means, and the more, the better, but it is a piece of superstition to think there is anything in the posture in which a man puts himself for reading: and as to reading through the Bible twenty times without having found anything about the doctrine of election, the wonder is that you found anything at all: you must have galloped through it at such a rate that you were not likely to have any intelligible idea of the meaning of the Scriptures."

 

[Iconoclast]

DHK said;

Spurgeon honestly exegeted the scriptures no matter what the truth of Scripture said. If it opposed Calvinism he would preach it any way. In fact many times the Calvinists were angry at him because he preached against a limited atonement.

In fact here is what Spurgeon himself


and here Spurgeon said;

Some persons love the doctrine of universal atonement because they say, "It is so beautiful. It is a lovely idea that Christ should have died for all men; it commends itself," they say, "to the instincts of humanity; there is something in it full of joy and beauty."

I admit there is, but beauty may be often associated with falsehood. There is much which I might admire in the theory of universal redemption, but I will just show what the supposition necessarily involves.

If Christ on His cross intended to save every man, then He intended to save those who were lost before He died.


If the doctrine be true, that He died for all men, then He died for some who were in hell before He came into this world, for doubtless there were even then myriads there who had been cast away because of their sins.


Once again, if it was Christ's intention to save all men, how deplorably has He been disappointed, for we have His own testimony that there is a lake which burneth with fire and brimstone, and into that pit of woe have been cast some of the very persons who, according to the theory of universal redemption, were bought with His blood.



That seems to me a conception a thousand times more repulsive than any of those consequences which are said to be associated with the Calvinistic and Christian doctrine of special and particular redemption.

To think that my Saviour died for men who were or are in hell, seems a supposition too horrible for me to entertain.



To imagine for a moment that He was the Substitute for all the sons of men, and that God, having first punished the Substitute, afterwards punished the sinners themselves, seems to conflict with all my ideas of Divine justice.

That Christ should offer an atonement and satisfaction for the sins of all men, and that afterwards some of those very men should be punished for the sins for which Christ had already atoned, appears to me to be the most monstrous iniquity that could ever have been imputed to Saturn, to Janus, to the goddess of the Thugs, or to the most diabolical heathen deities. God forbid that we should ever think thus of Jehovah, the just and wise and good!

 

[Iconoclast]

There is no soul living who holds more firmly to the doctrines of grace than I do, and if any man asks me whether I am ashamed to be called a Calvinist, I answer—I wish to be called nothing but a Christian; but if you ask me, do I hold the doctrinal views which were held by John Calvin, I reply, I do in the main hold them, and rejoice to avow it. But far be it from me even to imagine that Zion contains none but Calvinistic Christians within her walls, or that there are none saved who do not hold our views. Most atrocious things have been spoken about the character and spiritual condition of John Wesley, the modern prince of Arminians. I can only say concerning him that, while I detest many of the doctrines which he preached, yet for the man himself I have a reverence second to no Wesleyan; and if there were wanted two apostles to be added to the number of the twelve, I do not believe that there could be found two men more fit to be so added than George Whitefield and John Wesley. The character of John Wesley stands beyond all imputation for self-sacrifice, zeal, holiness, and communion with God; he lived far above the ordinary level of common Christians, and was one "of whom the world was not worthy." I believe there are multitudes of men who cannot see these truths, or, at least, cannot see them in the way in which we put them, who nevertheless have received Christ as their Saviour, and are as dear to the heart of the God of grace as the soundest Calvinist in or out of Heaven.

And as it was of God in the planning, and of God in the purchasing, so it is all of God in the applying and bringing of it home to each individual conscience. The cross of Christ is not put up there merely for every man to look at, and then left to chance as to whether men will look or no. There stands the cross free to every soul that lives, but, nevertheless, God has determined that it shall not be neglected. There is a number that no man can number, who shall by all-constraining grace be brought to clasp that cross as the hope of their souls. Jesus shall not die in vain, and that because God will make men willing in the day of his power. They are hardened; he can break their hearts: they are stubborn; he can bend their knees; they will not come; but he can make them come. He hath a key that can wind up the human heart, and make it run at his pleasure. Think not that man is an independent being, so free that God cannot control him; that were to make man God, deify humanity, and undeify the Godhead. Man is free to be responsible, but he is not free from a perpetual bias and inclination to evil.

 

[Iconoclast]

DHK said;

You are a hyper-Calvinist. Spurgeon would call you that. He does not believe what you believe.

.....I do not think I differ from any of my Hyper-Calvinistic brethren in what I do believe, but I differ from them in what they do not believe. I do not hold any less than they do, but I hold a little more, and, I think, a little more of the truth revealed in the Scriptures.

 

[Iconoclast]

The system of truth revealed in the Scriptures is not simply one straight line, but two; and no man will ever get a right view of the gospel until he knows how to look at the two lines at once. For instance, I read in one Book of the Bible, "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Yet I am taught, in another part of the same inspired Word, that "it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy."

I see, in one place, God in providence presiding over all, and yet I see, and I cannot help seeing, that man acts as he pleases, and that God has left his actions, in a great measure, to his own free-will. Now, if I were to declare that man was so free to act that there was no control of God over his actions, I should be driven very near to atheism; and if, on the other hand, I should declare that God so over-rules all things that man is not free enough to be responsible, I should be driven at once into Antinomianism or fatalism.


That God predestines, and yet that man is responsible, are two facts that few can see clearly. They are believed to be inconsistent and contradictory to each other. If, then, I find taught in one part of the Bible that everything is fore-ordained, that is true; and if I find, in another Scripture, that man is responsible for all his actions, that is true; and it is only my folly that leads me to imagine that these two truths can ever contradict each other.

 

[Iconoclast]

DHK says;

It seems obvious that Spurgeon does not believe in reprobation as you do.

Spurgeon says;
And lastly, canst thou say that Jesus Christ is in thee? If not, thou art reprobate. Sharp though that word be, thou art a reprobate. But if Jesus Christ be in thy heart, though thy heart sometimes be so dark that thou canst scarcely tell he is there, yet thou art accepted in the beloved, and thou mayest "rejoice with joy unspeakable and full of glory."


First, if you would examine yourselves, begin with your public life.
Are you dishonest?
Can you thieve?
Can you swear?
Are you given to drunkenness, uncleanness, blasphemy, taking God's name in vain, and violation of his holy day?


Make short work with yourself; there will be no need to go into any further tests. "He that doeth these things, hath no inheritance in the kingdom of God." You are reprobate; the wrath of God abideth on you. Your state is fearful; you are accursed now, and except you repent you must be accursed for ever.




And yet, Christian, despite thy many sins, canst thou say, "By the grace of God I am what I am; but I seek to live a righteous, godly, and sober life, in the midst of a crooked and perverse generation." Remember, professor, by thy works thou shalt be judged at last. Thy works cannot save thee, but they can prove that thou art saved; or if they be evil works, they can prove that thou art not saved at all. And here I must say, every one of us has good cause to tremble, for our outward acts are not what we would have them to be. Let us go to our houses, and fall upon our face, and cry again, "God be merciful to me a sinner;" and let us seek for more grace, that henceforth our lives may be more consistent, and more in accordance with the spirit of Christ.

http://www.spurgeon.org/sermons/0218.htm


First, because men sin against greater light; and the light we have is an excellent measure of our guilt. What a Hottentot might do without a crime, would be the greatest sin to me, because I am taught better; and what some even in London might do with irnpunity—set down, as it might be, as a sin by God, but not so exceeding sinful-would be to me the very height of transgression, because I have from my youth up been tutored to piety. The gospel comes upon men like the light from heaven. What a wanderer must he be who strays in the light! If he who is blind falls into the ditch we can pity him, but if a man, with the light on his eyeballs dashes himself from the precipice and loses his own soul, is not pity out of the question?

"How they deserve the deepest hell,
That slight the joys above!
What chains of vengeance must they feel,
Who laugh at sov'reign love!"

It will increase your condemnation, I tell you all, unless you find Jesus Christ to he your Saviour; for to have had the light and not to walk by it, shall be the condemnation, the very essence of it, This shall be the virus of the guilt—that the, "light came into the world, and the darkness comprehended it not;" for "men love darkness rather than light, because their deeds are evil."
Again: it must increase your condemnation if you oppose the gospel. If God devises a scheme of mercy, and man rises up against it, how great must be his sin?

http://www.spurgeon.org/sermons/0026.htm

 

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Spurgeon on the blood of the everlasting covenant.

"The blood of the everlasting covenant."—Hebrews 13:20.

ALL GOD'S dealings with men have had a covenant character. It hath so pleased Him to arrange it, that he will not deal with us except through a covenant, nor can we deal with Him except in the same manner.

Adam in the garden was under a covenant with God and God was in covenant with Him. That covenant he speedily brake. There is a covenant still existing in all its terrible power—terrible I say, because it has been broken on man's part, and therefore God will most surely fulfill its solemn threatenings and sanctions. That is the covenant of works. By this he dealt with Moses, and in this doth he deal with the whole race of men as represented in the first Adam.

Afterwards when God would deal with Noah, it was by a covenant;


and when in succeeding ages he dealt with Abraham, he was still pleased to bind himself to him by a covenant. That covenant he preserved and kept, and it was renewed continually to many of his seed.

God dealt not even with David, the man after his own heart, except with a covenant. He made a covenant with his anointed and beloved; he dealeth with you and me this day still by covenant. When he shall come in all his terrors to condemn, he shall smite by covenant—namely, by the sword of the covenant of Sinai; and if he comes in the splendors of his grace to save, he still comes to us by covenant—namely, the covenant of Zion; the covenant which he has made with the Lord Jesus Christ, the head and representative of his people.


And mark, whenever we come into close and intimate dealings with God, it is sure to be, on our part, also by covenant. We make with God, after conversion, a covenant of gratitude; we come to him sensible of what he has done for us, and we devote ourselves to him. We set our seal to that covenant when in baptism we are united with his church; and day by day, so often as we come around the table of the breaking of the bread, we renew the vow of our covenant, and thus we have personal intercourse with God.

I cannot pray to him except through the covenant of grace; and I know that I am not his child unless I am his, first through the covenant whereby Christ purchased me, and secondly, through the covenant by which I have given up myself, and dedicated all that I am and all that I have to him. It is important, then, since the covenant is the only ladder which reaches from earth to heaven—since it is the only way in which God has intercourse with us, and by which we can deal with him, that we should know how to discriminate between covenant and covenant; and should not be in any darkness or error with regard to what is the covenant of grace, and what is not. It shall be our endeavor, this morning, to make as simple and as plain as possible, the matter of the covenant spoken of in our text, and I shall thus speak—first upon the covenant of grace; secondly, its everlasting character; and thirdly, the relationship which the blood bears to it. "The blood of the everlasting covenant."

 

[DHK]

DHK says;

Spurgeon says;
And lastly, canst thou say that Jesus Christ is in thee? If not, thou art reprobate. Sharp though that word be, thou art a reprobate. But if Jesus Christ be in thy heart, though thy heart sometimes be so dark that thou canst scarcely tell he is there, yet thou art accepted in the beloved, and thou mayest "rejoice with joy unspeakable and full of glory."

I clicked on your link. You misread, or misrepresented, or didn't understand what you read. I am not sure which.
First, you don't seem to understand what Spurgeon means by the word "reprobate," as it is used in the verse "Examine yourselves..."
Both in that verse and in the sense that Spurgeon uses it, it simply means "unsaved." It has nothing to do with the doctrine of "Reprobation."

Now look at the same sermon that you quoted from:

Christian, catechise your heart; question it, to see whether it has been growing in grace; question it, to see if it knows anything of vital godliness or not. Examine it:
"Prove your own selves." That means more than self-examination:… go out into this busy world and see what kind of piety you have.
"Examine yourselves, whether ye be in the faith."
It is not having an orthodox faith, but it is being in the faith, being in Christ, taking refuge in Him as in the ark;
"Know ye not your own selves?" If you do not, you have neglected your proper study. What avails all else that you do know, if you know not yourself?

And especially know ye not this fact, that Jesus Christ must be in your heart, formed and living there, or else ye are reprobates? That is, ye are worthless persons, vain pretenders, spurious professors; your religion is but a vanity and a show. "Reprobate silver shall men call you, because the Lord hath rejected you."

The above is a summary of the major part of the sermon. It takes each phrase of the verse and gives a precise meaning of it.

Now, what is it to have Jesus Christ in you? The Roman Catholic hangs the cross on his bosom; the true Christian carries the cross in his heart; and a cross inside the heart, my friends, is one of the sweetest cares for a cross on the back. If you have a cross in your heart—Christ crucified in you, the hope of glory—all the cross of this world's troubles will seem to you light enough, and you will easily he able to sustain it. Christ in the heart means Christ believed in, Christ beloved, Christ trusted, Christ espoused, Christ communed with, Christ as our daily food, and ourselves as the temple and palace wherein Jesus Christ daily walks. Ah! there are many here that are total strangers to the meaning of this phrase. They do not know what it is to have Jesus Christ in them. Though ye know a little about Christ on Calvary, ye know nothing about Christ in the heart. Now, remember, that Christ on Calvary will save no man, unless Christ be in the heart. The Son of Mary, born in the manger, will not save a soul, unless he be also born in your hearts, and live there—your joy, your strength, and your consolation. "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"

This is one complete paragraph about "except ye be reprobate."
It is about "knowing Christ." If one wants to know Christ as Savior he must believe in Christ. Again you differ with Spurgeon here. You emphasize that "it is all of God; and like SBM "faith is a work," something Spurgeon denies. Faith, he says, is a requirement. One is saved by faith.

And now consider this invitation, one that you would no doubt never give:

But go a little deeper. Hast thou ever wept over thy lost condition? Hast thou ever bemoaned thy lost estate before God? Say, hast thou ever tried to save thyself, and found it a failure? and hast thou been driven to rely simply, wholly, and entirely on Christ? If so, then thou hast passed the test well enough. And hast thou now faith in Christ—a faith that makes thee love him; a faith that enables thee to trust him in the darkest hour? Canst thou say of a truth that thou hast a secret affection towards the Most High—that thou lovest his Son, that thy desire is after his ways, that thou feelest the influence of the Divine Spirit, and seekest every day to experience the fellowship of the Holy Spirit more and more?

One might ask where, does Spurgeon believe faith comes from?
It doesn't appear that he believes (as most of you do) that faith comes from God.
According to Spurgeon this "reprobate" must first try to save himself, and upon failure he will find that he can "rely" or put HIS faith in Christ.
Thus Spurgeon's faith in this sermon is far more akin to the non-Calvinist than the hard-core Calvinist such as yourself.

 

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The covenant of grace was made before the foundation of the world between God the Father, and God the Son; or to put it in a yet more scriptural light, it was made mutually between the three divine persons of the adorable Trinity. This covenant was not made mutually between God and man. Man did not at that time exist; but Christ stood in the covenant as man's representative.


3. And now having seen who were the high contracting parties, and what were the terms of the covenant made between them, let us see what were the objects of this covenant Was this covenant made for every man of the race of Adam? Assuredly not;

 

[Iconoclast]

DHK;

DHK says-

One might ask where, does Spurgeon believe faith comes from?
It doesn't appear that he believes (as most of you do) that faith comes from God.

Beautiful DHK....lets see what Spurgeon said about it:laugh:


Thus, I say, run the covenant, in ones like these: "I, the Most High Jehovah, do hereby give unto my only begotten and well-beloved Son, a people, countless beyond the number of stars, who shall be by him washed from sin, by him preserved, and kept, and led, and by him, at last, presented before my throne, without spot, or wrinkle, or any such thing. I covenant by oath, and swear by myself, because I can swear by no greater, that these whom I now give to Christ shall be for ever the objects of my eternal love. Them I will forgive through the merit of the blood. To these will I give a perfect righteousness; these will I adopt and make my sons and daughters, and these shall reign with me through Christ eternally." Thus run that glorious side of the covenant. The Holy Spirit also, as one of the high contracting parties on this side of the covenant, gave his declaration, "I hereby covenant," saith he, "that all whom the Father giveth to the Son,

I will in due time quicken. I will show them their need of redemption; I will cut off from them all groundless hope, and destroy their refuges of lies. I will bring them to the blood of sprinkling;


I will give them faith whereby this blood shall be applied to them, I will work in them every grace; I will keep their faith alive; I will cleanse them and drive out all depravity from them,


and they shall be presented at last spotless and faultless." This was the one side of the covenant, which is at this very day being fulfilled and scrupulously kept.

You are wrong and clueless, bearing false witness again.


again:
All for whom Christ died shall be pardoned, all justified, all adopted. The Spirit shall quicken them all, shall give them all faith, shall bring them all to heaven, and they shall, every one of them, without let or hindrance, stand accepted in the beloved, in the day when the people shall be numbered, and Jesus shall be glorified.

 

[Iconoclast]

http://www.spurgeon.org/sermons/0277.htm


DHK said:

Spurgeon honestly exegeted the scriptures no matter what the truth of Scripture said. If it opposed Calvinism he would preach it any way. In fact many times the Calvinists were angry at him because he preached against a limited atonement.

Spurgeon preached:

This was the one side of the covenant, which is at this very day being fulfilled and scrupulously kept. As for the other side of the covenant this was the part of it, engaged and covenanted by Christ. He thus declared, and covenanted with his Father: "My Father, on my part I covenant that in the fullness of time I will become man. I will take upon myself the form and nature of the fallen race. I will live in their wretched world, and for my people I will keep the law perfectly. I will work out a spotless righteousness, which shall be acceptable to the demands of thy just and holy law. In due time I will bear the sins of all my people. Thou shalt exact their debts on me; the chastisement of their peace I will endure, and by my stripes they shall be healed. My Father, I covenant and promise that I will be obedient unto death, even the death of the cross. I will magnify thy law, and make it honourable. I will suffer all they ought to have suffered. I will endure the curse of thy law, and all the vials of thy wrath shall be emptied and spent upon my head. I will then rise again; I will ascend into heaven; I will intercede for them at thy right hand; and I will make myself responsible for every one of them, that not one of those whom thou hast given me shall ever be lost, but I will bring all my sheep of whom, by thy blood, thou hast constituted me the shepherd—I will bring every one safe to thee at last."

and again:
Thus ran the covenant; and now, I think, you have a clear idea of what it was and how it stands—the covenant between God and Christ, between God the Father and God the Spirit, and God the Son as the covenant head and representative of all Gods elect.

You will please to remark, my dear friends, that the covenant is, on one side, perfectly fulfilled. God the Son has paid the debts of all the elect. He has, for us men and for our redemption, suffered the whole of wrath divine. Nothing remaineth now on this side of the question except that he shall continue to intercede, that he may safely bring all his redeemed to glory.

 

[Iconoclast]

Does this offend you? Be ye offended ever more. What said Christ? "I pray for them: I pray not for the world, but for them which thou hast given me: for they are thine."


If Christ prayeth for none but for the chosen, why should ye be angry that ye are also taught from the Word of God that in the covenant there was provision made for the like persons, that they might receive eternal life.



As many as shall believe, as many as shall trust in Christ, as many as shall persevere unto the end, as many as shall enter into the eternal rest, so many and no more are interested in the covenant of divine grace.

 

[Iconoclast]

4. Furthermore, we have to consider what were the motives of this covenant. Why was the covenant made at all? There was no compulsion or constraint on God. As yet there was no creature. Even could the creature have an influence on the Creator, there was none existing in the period when the covenant was made. We can look nowhere for God's motive in the covenant except it be in himself, for of God it could be said literally in that day, "I am, and there is none beside me." Why then did he make the covenant? I answer, absolute sovereignty dictated it. But why were certain men the objects of it and why not others? I answer, sovereign grace guided the pen. It was not the merit of man, it was nothing which God foresaw in us that made him choose many and leave others to go on in their sins. It was nothing in them, it was sovereignty and grace combined that made the divine choice.

 

[Iconoclast]

I am searching for the Arminian Spurgeon DHK and others claim exists...lol

"He will have mercy on whom he will have mercy," "for it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." His sovereignty elected, and his grace distinguished, and immutability decreed. No motive dictated the election of the individuals, except a motive in himself of love and of divine sovereignty. Doubtless the grand intention of God in making the covenant at all was his own glory; any motive inferior to that would be beneath his dignity. God must find his motives in himself: he has not to look to moths and worms for motives for his deeds. He is the "I AM."

"He sits on no precarious throne,
Nor borrows leave to be."

He doth as he wills in the armies of heaven. Who can stay his hand and say unto him, "What doest thou?" Shall the clay ask the potter for the motive for his making it into a vessel? Shall the thing formed before its creation dictate to its Creator? No, let God be God, and let man shrink into his native nothingness, and if God exalt him, let him not boast as though God found a reason for the deed in man. He finds his motives in himself. He is self-contained, and findeth nothing beyond nor needeth anything from any but himself. Thus have I, as fully as time permits this morning, discussed the first point concerning the covenant. May the Holy Spirit lead us into this sublime truth.

 

[DHK]

No Calvinist would agree with Spurgeon's sermon when he preached on texts such as Romans 10:13.

Park Street and Metropolitan Tabernacle Pulpit (Spurgeon)
0140 A Simple Sermon for Seeking Souls

A SIMPLE SERMON FOR SEEKING SOULS.

NO. 140

A SERMON DELIVERED ON SABBATH MORNING, JULY 12, 1857,

BY THE REV. C. H. SPURGEON,

AT THE MUSIC HALL, ROYAL SURREY GARDENS.

"Whosoever shall call upon the name of the Lord shall be saved."
— Ro 10:13.

But lest any man should run away with a mistaken idea of what worship is, we must just explain a little further. The word "call," in holy Scripture meaning, signifies prayer. You remember the case of Elijah: when the prophets of Baal roughs to get rain from the false god, he said, "I will call upon God" — that is to say, "I will pray to God that he may send the rain." Now, prayer is a sure sign of divine life within. Whosoever prayeth to God through Christ, with sincere prayer shall be saved. Oh, I can remember how this text cheered me once. I felt the weight of sin, and I did not know the Savior. I thought God would blast me with his wrath, and smite me with his hot displeasure! From chapel to chapel I went to hear the word preached, but never a gospel sentence did I hear; but this one text just preserved me from what I believe I should have been driven to — the commission of suicide through grief and sorrow. It was this sweet word — "Whosoever shall call upon the name of the Lord shall be saved." Well, I thought, I cannot believe on Christ as I could wish. I cannot find pardon, but I know I call upon his name, I know I pray, ay, and pray with groans and tears and sighs day and night; and if I am ever lost, I will plead that promise — "Oh God thou saidst, he that calleth upon thy name shall be saved; I did call; wilt thou cast me away? I did plead thy promise; I did lift up my heart in prayer; canst thou be just, and yet damn the man who did really pray?" But mark that sweet thought: prayer is the certain forerunner of salvation. Sinner, thou canst not pray and perish; prayer and perishing are two things that never go together. I ask you not what your prayer is; it may be a groan, it may be a tear, a wordless prayer, or a prayer in broken English, ungrammatical and harsh to the ear: but if it be a prayer from the inmost heart, thou shalt be saved; or else this promise is a lie. As surely as thou prayest whoever thou mayest be whatever thy past life, whatever the transgressions in which thou hast indulged, though they be the foulest which pollute mankind, yet if from thine heart thou hast learned to pray —

And thou canst not perish with God's breath in thee. "Whosoever shall call upon the name of the Lord shall be saved!" But the word "call" signifies a little more, it signifies trust. A man cannot call upon the name of the Lord, unless he trusts in that name. We must have reliance upon the name of Christ, or else we have not called aright. Hear me, then, poor tried sinner; thou hast come here this morning sensible of thy guilt, awakened to thy danger; here is thy remedy. Christ Jesus the Son of God, became a man; he was "born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried." He did this to save sinners such as thou art. Wilt thou believe this? Wilt thou trust thy soul to it? Wilt thou say "Sink or swim, Christ Jesus is my hope; and if I perish I will perish with my arms around his cross, crying —
if I perish I will perish with my arms around his cross, crying —

'Nothing in my hands I bring
Simply to the cross I cling?'"

Poor soul, if thou canst do that, thou wilt be saved. Come, now, no good works of thine own are needed — no sacraments, all that is asked of thee is this, and that he gives thee. Thou art nothing; wilt thou take Christ to be everything? Come, thou art black, wilt thou be washed? Wilt thou down on thy knees, and cry, "Lord, have mercy upon me, a sinner, not for anything I have done, or can do, but for his dear sake, whose blood streamed from his hands and feet, in whom alone I trust?" Why sinner the solid pillars of the universe shall totter rather than thou shouldst perish; ay heaven should weep a vacant throne, and an extinguished Godhead, rather than the promise should be violated in any case in the world. He that trusteth in Christ, calling on his name, shall be saved.

 

[Iconoclast]

maybe it is found here?

There is not an "if" or a "but" in the whole of it from beginning to end. Free-will hates God's "shalls" and "wills," and likes man's "ifs" and "buts," but there are no "ifs" and "buts" in the covenant of grace. Thus the tenure runs: "I will" and "they shall." Jehovah swears it and the Son fulfills it. It is—it must be true. It must be sure, for "I AM" determines. "Hath he said and shall he not do it? Or hath he spoken, and shall he not make it good?" It is a sure covenant. I have sometimes said, if any man were about to build a bridge or a house if he would leave me just one single stone or one timber to put where I liked, I would undertake that his house would fall down. Let me if there is anyone about to construct a bridge, have just simply the placing of one stone—I will select which stone it shall beùand I will defy him to build a bridge that shall stand. I should simply select the key-stone and then he might erect whatever he pleased and it should soon fall. Now, the Armenian's covenant is one that cannot stand because there are one or two bricks in it (and that is putting it in the slightest form; I might have said, "because every stone in it," and that would be nearer the mark) that are dependent on the will of man. It is left to the will of the creator whether he will be saved or not. If he will not, there is no constraining influence that can master and overcome his will. There is no promise that any influence shall be strong enough to overcome him, according to the Armenian. So the question is left to man, and God the mighty Builder—though he put stone on stone massive as the universe—yet may be defeated by this creature. Out upon such blasphemy! The whole structure, from beginning to end, is in the hand of God. The very terms and conditions of that covenant are become its seals and guarantees, seeing that Jesus has fulfilled them all. Its full accomplishment in every jot and title is sure, and must be fulfilled by Christ Jesus, whether man will or man will not. It is not the creature's covenant, it is the Creators. It is not man's covenant, it is the Almighty's covenant, and he will carry it out and perform it, the will of man notwithstanding. For this is the very glory of grace—that man hates to be saved—that he is enmity to him, yet God will have him redeemed—that God's consensus is. "You shall," and man's intention is "I will not, and God's "shall" conquers man's "I will not." Almighty grace rides victoriously over the neck of free will and leads it captive in glorious captivity to the all-conquering power of irresistible grace and love. It is a sure covenant, and therefore deserves the title of everlasting.

 

[Iconoclast]

No Calvinist would agree with Spurgeon's sermon when he preached on texts such as Romans 10:13.

Park Street and Metropolitan Tabernacle Pulpit (Spurgeon)
0140 A Simple Sermon for Seeking Souls

A SIMPLE SERMON FOR SEEKING SOULS.

NO. 140

A SERMON DELIVERED ON SABBATH MORNING, JULY 12, 1857,

BY THE REV. C. H. SPURGEON,

AT THE MUSIC HALL, ROYAL SURREY GARDENS.

"Whosoever shall call upon the name of the Lord shall be saved."
— Ro 10:13.

Sure we can I love it:thumbs::1_grouphug: Calvinists love both sides of the two edged sword:applause: Good link DHK...now you are getting it!


And then to finish up this point. The covenant is everlasting because it will never run itself out. It will be fulfilled but it will stand firm. When Christ hath completed all, and brought every believer to heaven; when the Father hath seen all his people gathered in—the covenant it is true, will come to a consummation, but not to a conclusion, for thus the covenant runs: The heirs of grace shall be blessed for ever, and as long as "for ever" lasts, this everlasting covenant will demand the happiness, the security, the glorification, of every object of it.

 

[Iconoclast]

DHK says;

You are a hyper-Calvinist. Spurgeon would call you that. He does not believe what you believe.

Remember how I said that EZK 36 :25-27 is for Christians now....Spurgeon thinks so also...look:

Does the covenant say, "A new heart will I give thee, and a right spirit will I put within thee?" It must be done, for Jesus died, and Jesus' death is the seal of the covenant. Does it say, "I will sprinkle pure water upon them and they shall be clean; from all their iniquities will I cleanse them?" Then it must be done, for Christ has fulfilled his part. And, therefore, now we can present the covenant no more as a thing of doubt; but as our claim on God through Christ, and coming humbly on our knees, pleading that covenant, our heavenly Father will not deny the promises contained therein, but will make every one of them yea and amen to us through the blood of Jesus Christ.

 

[DHK]

Sure we can I love it:thumbs::1_grouphug: Calvinists love both sides of the two edged sword:applause: Good link DHK...now you are getting it!


And then to finish up this point. The covenant is everlasting because it will never run itself out. It will be fulfilled but it will stand firm. When Christ hath completed all, and brought every believer to heaven; when the Father hath seen all his people gathered in—the covenant it is true, will come to a consummation, but not to a conclusion, for thus the covenant runs: The heirs of grace shall be blessed for ever, and as long as "for ever" lasts, this everlasting covenant will demand the happiness, the security, the glorification, of every object of it.

Laugh and play your games. You avoid the seriousness of your own error.
You cannot answer to the fact that Spurgeon does not believe in the same Calvinism as you believe in. You have no comment whatsoever on the passages I have highlited for you.
Like a scared rabbit you just run off and quote some other sermon.
I am not playing this game with you. I told you before I was not interested in a thread of sermons by Spurgeon. I have posted enough evidence for you to understand that he does not believe in Calvinism as you do.

If you want to know more perhaps you should read here:
http://www.jesus-is-savior.com/False Doctrines/Calvinism/spurgeon.htm

 

[SovereignGrace]

DHK, every sermon portion, every list Iconoclast has posted, has been spot on in regards to what we believe, being Calvinists.


I have a freshly minted thread that you seem to be avoiding like the plague. Come over and let's debate it, whattya say, mon ami?