Charles Spurgeon, An Ecumenical False Teacher
The most widely popular of English preachers in the nineteenth century was without question, Charles Haddon Spurgeon. He was born in Kelvedon, Essex, England, June 19th, 1834. Both his father and grandfather being pastors, young Spurgeon was raised in the knowledge and understanding of the Christian gospel; but it was not until a stormy January night in 1850 that he was converted. In August of the same year, Spurgeon preached his first sermon to a small gathering of farmers.
A year later he was called to pastor a village church; and in 1854 in his nineteenth year was installed as shepherd over the flock of the New Park Street Chapel, Southwark, London, later to become the Metropolitan Tabernacle. In January, 1855, Spurgeon published his first sermon, a practice which would not cease until 1916, twenty-four years after his death. During his pastorate at London, Spurgeon ministered to a congregation of almost 6000 people each Sunday, published his sermons weekly, wrote a monthly magazine, and founded a college for pastors, two orphanages, an old-folks home, a colportage society, and several mission stations (The First Fruit of the Spirit, Pilgrim Publications, Box 66, Pasadena, TX 77501)
Many have been taken in by Spurgeon's guise of a love for truth, both in his preaching, and in the Down-grade Controversy (on this Controversy, see point II). But, the truth of the matter is, if what we now have as his writings are truly his, Spurgeon did not love the truth. He was not only ecumenical (Jude 4) throughout his career, but his ecumenism continued on in and through the "Down-grade."
I. Ecumenism Before The Down-Grade
As early as 1858 Spurgeon preached a broad way (i.e. ecumenism, Matthew 7:13-14).
"Our Father." That then, includes those of God's children who differ from us in their doctrine. Ah! There are some that differ from us as wide as the poles; but yet they are God's children. Come, Mr. Bigot, do not kneel down, and say, "My Father," but "Our Father." "If you please, I cannot put in Mr. So-and-So, for I think he is a heretic." Put him in, sir; God has put him in, and you must put him in too, and say, "Our Father." Is it not remarkable how very much alike all God's people are upon their knees? Some time ago at a prayer-meeting I called upon two brothers in Christ to pray one after another, the one a Wesleyan and the other a strong Calvinist, and the Wesleyan prayed the most Calvinistic prayer of the two, I do believe - at least, I could not tell which was which. I listened to see if I could not discern some peculiarity even in their phraseology; but there was none. "Saints in prayer appear as one." (The New Park Street Pulpit, Vol. IV, p. 390, Sept. 12, 1858, bold added)
In the above quote, speaking of a difference in doctrine, Spurgeon says, "There are some that differ from us as wide as the poles; but yet they are God's children." This is the exact opposite of the words of 1 John 4:6 and 1 Timothy 6:3-5
We are of God. He who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth and the spirit of error.
If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself.
Paul told Timothy to withdraw himself from people who differed in doctrine. Spurgeon says to "put in" those you "think to be a heretic"!
Lest someone think this is an isolated quote taken out of context, here is another sermon by Spurgeon, about seven years later.
It strikes me that the tokens of union are much more prominent than the tokens of division. But what are they? First there is a union in judgment upon all vital matters. I converse with a spiritual man, and no matter what he calls himself, when we talk of sin, pardon, Jesus, the Holy Spirit, and such like themes, we are agreed. We speak of our blessed Lord. My friend says that Jesus is fair and lovely: so say I. He says that he has nothing else to trust to but the precious blood; nor have I anything beside. I tell him that I find myself a poor, weak creature; he laments the same.
I live in his house a little while: we pray together at the family altar, you could not tell which it was that prayed, Calvinist or Armenian, we pray so exactly alike; and when we open the hymn-book, very likely if he happens to be a Wesleyan he chooses to sing, "Jesus, lover of my soul." I will sing it, and then next morning he will sing with me, "Rock of ages, cleft for me." If the Spirit of God be in us, we are all agreed upon great points. Let me say that among true saints the points of union even in matters of judgment are ninety-nine, and the points of difference are only as one. (Metropolitan Tabernacle Pulpit, Vol. 12, p. 5-6)
With a Calvinist and an Arminian there are five "points"! They are doctrines that are diametrically opposed to each other! Moreover, the differences are not over semantics, but issues regarding the gospel! Calvinists and Arminians preach two very different gospels. Spurgeon calls Calvinism the gospel (see below), and holds Arminian doctrine as heresy (see below). Yet, unlike Paul who calls for a curse two times over for anyone who would preach any other gospel (Galatians 1:8-9), Spurgeon gives praise.
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 Whitfield and John Wesley. (C. H. Spurgeon's Autobiography, Vol. 1, p. 173, in "A Defence Of Calvinism," The Banner Of Truth Trust edition, bold added)
Prior to this Spurgeon says,
What is the heresy of Rome, but the addition of something to the perfect merits of Jesus Christ, - the bringing in of the works of the flesh, to assist in our justification? And what is the heresy of Arminianism but the addition of something to the work of the Redeemer? Every heresy, if brought to the touchstone, will discover itself here. I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having once believed in Jesus. Such a gospel I abhor.
If one dear saint of God had perished, so might all; if one of the covenant ones be lost, so may all be; and then there is no gospel promise true, but the Bible is a lie, and there is nothing in it worth my acceptance. I will be an infidel at once when I can believe that a saint of God can ever fall finally. (ibid., 168-169, bold added)
The most widely popular of English preachers in the nineteenth century was without question, Charles Haddon Spurgeon. He was born in Kelvedon, Essex, England, June 19th, 1834. Both his father and grandfather being pastors, young Spurgeon was raised in the knowledge and understanding of the Christian gospel; but it was not until a stormy January night in 1850 that he was converted. In August of the same year, Spurgeon preached his first sermon to a small gathering of farmers.
A year later he was called to pastor a village church; and in 1854 in his nineteenth year was installed as shepherd over the flock of the New Park Street Chapel, Southwark, London, later to become the Metropolitan Tabernacle. In January, 1855, Spurgeon published his first sermon, a practice which would not cease until 1916, twenty-four years after his death. During his pastorate at London, Spurgeon ministered to a congregation of almost 6000 people each Sunday, published his sermons weekly, wrote a monthly magazine, and founded a college for pastors, two orphanages, an old-folks home, a colportage society, and several mission stations (The First Fruit of the Spirit, Pilgrim Publications, Box 66, Pasadena, TX 77501)
Many have been taken in by Spurgeon's guise of a love for truth, both in his preaching, and in the Down-grade Controversy (on this Controversy, see point II). But, the truth of the matter is, if what we now have as his writings are truly his, Spurgeon did not love the truth. He was not only ecumenical (Jude 4) throughout his career, but his ecumenism continued on in and through the "Down-grade."
I. Ecumenism Before The Down-Grade
As early as 1858 Spurgeon preached a broad way (i.e. ecumenism, Matthew 7:13-14).
"Our Father." That then, includes those of God's children who differ from us in their doctrine. Ah! There are some that differ from us as wide as the poles; but yet they are God's children. Come, Mr. Bigot, do not kneel down, and say, "My Father," but "Our Father." "If you please, I cannot put in Mr. So-and-So, for I think he is a heretic." Put him in, sir; God has put him in, and you must put him in too, and say, "Our Father." Is it not remarkable how very much alike all God's people are upon their knees? Some time ago at a prayer-meeting I called upon two brothers in Christ to pray one after another, the one a Wesleyan and the other a strong Calvinist, and the Wesleyan prayed the most Calvinistic prayer of the two, I do believe - at least, I could not tell which was which. I listened to see if I could not discern some peculiarity even in their phraseology; but there was none. "Saints in prayer appear as one." (The New Park Street Pulpit, Vol. IV, p. 390, Sept. 12, 1858, bold added)
In the above quote, speaking of a difference in doctrine, Spurgeon says, "There are some that differ from us as wide as the poles; but yet they are God's children." This is the exact opposite of the words of 1 John 4:6 and 1 Timothy 6:3-5
We are of God. He who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth and the spirit of error.
If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself.
Paul told Timothy to withdraw himself from people who differed in doctrine. Spurgeon says to "put in" those you "think to be a heretic"!
Lest someone think this is an isolated quote taken out of context, here is another sermon by Spurgeon, about seven years later.
It strikes me that the tokens of union are much more prominent than the tokens of division. But what are they? First there is a union in judgment upon all vital matters. I converse with a spiritual man, and no matter what he calls himself, when we talk of sin, pardon, Jesus, the Holy Spirit, and such like themes, we are agreed. We speak of our blessed Lord. My friend says that Jesus is fair and lovely: so say I. He says that he has nothing else to trust to but the precious blood; nor have I anything beside. I tell him that I find myself a poor, weak creature; he laments the same.
I live in his house a little while: we pray together at the family altar, you could not tell which it was that prayed, Calvinist or Armenian, we pray so exactly alike; and when we open the hymn-book, very likely if he happens to be a Wesleyan he chooses to sing, "Jesus, lover of my soul." I will sing it, and then next morning he will sing with me, "Rock of ages, cleft for me." If the Spirit of God be in us, we are all agreed upon great points. Let me say that among true saints the points of union even in matters of judgment are ninety-nine, and the points of difference are only as one. (Metropolitan Tabernacle Pulpit, Vol. 12, p. 5-6)
With a Calvinist and an Arminian there are five "points"! They are doctrines that are diametrically opposed to each other! Moreover, the differences are not over semantics, but issues regarding the gospel! Calvinists and Arminians preach two very different gospels. Spurgeon calls Calvinism the gospel (see below), and holds Arminian doctrine as heresy (see below). Yet, unlike Paul who calls for a curse two times over for anyone who would preach any other gospel (Galatians 1:8-9), Spurgeon gives praise.
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 Whitfield and John Wesley. (C. H. Spurgeon's Autobiography, Vol. 1, p. 173, in "A Defence Of Calvinism," The Banner Of Truth Trust edition, bold added)
Prior to this Spurgeon says,
What is the heresy of Rome, but the addition of something to the perfect merits of Jesus Christ, - the bringing in of the works of the flesh, to assist in our justification? And what is the heresy of Arminianism but the addition of something to the work of the Redeemer? Every heresy, if brought to the touchstone, will discover itself here. I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having once believed in Jesus. Such a gospel I abhor.
"If ever it should come to pass,
That sheep of Christ might fall away,
My fickle, feeble soul, alas!
Would fall a thousand times a day."
That sheep of Christ might fall away,
My fickle, feeble soul, alas!
Would fall a thousand times a day."
If one dear saint of God had perished, so might all; if one of the covenant ones be lost, so may all be; and then there is no gospel promise true, but the Bible is a lie, and there is nothing in it worth my acceptance. I will be an infidel at once when I can believe that a saint of God can ever fall finally. (ibid., 168-169, bold added)
