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 These pages on Spurgeon and the invidual Five Points of Calvinism follow on from my previous post on Spurgeon and Calvinism which was somewhat exhaustive and therefore general. Here, we get down to the brass tacks.



12 PROOFS CH SPURGEON WAS A FIRM BELIEVER IN THE CALVINIST DOCTRINE OF THE PERSEVERANCE OF THE SAINTS

1) SPURGEON AFFIRMED HIS BELIEF IN THE FIVE POINTS OF CALVINISM IN GENERAL:

And I have my own private opinion that there is no such a thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering, love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the peculiar redemption which Christ made for his elect and chosen people; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having believed. Such a gospel I abhor. The gospel of the Bible is not such a gospel as that. We preach Christ and him crucified in a different fashion, and to all gainsayers we reply, "We have not so learned Christ." (Sermon number 98 New Park Street Pulpit 1:100)  

As for our faith as a church you have heard that already. We believe in what are called the five great points commonly known as Calvinistic; but we do not regard those five points as being barbed shafts which we are to push into the bowels of Christendom. We look upon them as being five great lamps which help to irradiate the cross, or rather five bright emanations springing from the glorious covenant of our Triune God, and illustrating the great doctrine of Jesus crucified. Against all comers, especially against all lovers of Arminianism, we defend and maintain pure gospel truth. (Ceremony at laying of the stone of the New Tabernacle: Sermon numbers: 268-270) Found in New Park St Pulpit 5:603

I cannot stop to tell you of all the sheaves in the doctrine field. Some say there are only five; I believe the five great doctrines of Calvinism are, in some degree, a summary of the rest; they are distinctive points wherein we differ from those who "have erred from the faith, and pierced themselves through with many sorrows." But there are many more doctrines beside these five; and all are alike precious, and all are alike valuable to the true believer’s soul, for he can feed upon them to his heart’s content. (Sermon number 2585 Metropolitan Tabernacle 44:529)

Since then, you have learned other doctrines, possibly the five points of Calvinism, or the fifty points of any other system; but you never learned them from merely reading them in the Scriptures, you never really knew them till the pen of God began to move up and down upon your inward nature, and your heart received the impression the Lord intended to convey to it. (Sermon number 2280 Metropolitan Tabernacle 38:679)

We have certainly not thrown away the Five Points, but we may have gained other five… (Sword & Trowel Feb 1874 p.36)

2) SPURGEON URGED OTHERS TO HOLD TO THE FIVE POINTS OF CALVINISM:

Brethren, hold the five points of the Calvinistic doctrine, but mind you do not hold them as babbling questions. What you have received of God do not learn in order to fight with it, and to make contention and strife, and to divide the church of God, and rail against the people of the Most high, as some do. (Sermon number 3394 - Metropolitan Pulpit 60:121)

3) SPURGEON AFFIRMED HIS BELIEF IN THE DOCTRINE OF THE PERSEVERANCE OF THE SAINTS PARTICULARLY:

 "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. If God hath loved me once, then He will love me for ever. God has a mastermind; He arranged everything in His gigantic intellect long before He did it; and once having settled it, He never alters it, ‘This shall be done,” saith He, and the iron hand of destiny marks it down, and it is brought to pass. “This is My purpose,” and it stands, nor can earth or hell alter it. “This is My decree,” saith He, “promulgate it, ye holy angels; rend it down from the gate of Heaven, ye devils, if ye can; but ye cannot alter the decree, it shall stand for ever.” God altereth not His plans; why should He? He is Almighty, and therefore can perform His pleasure. Why should He? He is the All-wise, and therefore cannot have planned wrongly. Why should He? He is the everlasting God, and therefore cannot die before His plan is accomplished. Why should He change? Ye worthless atoms of earth, ephemera of a day, ye creeping insects upon this bay-leaf of existence, ye may change your plans, but He shall never, never change His. Has He told me that His plan is to save me? If so, I am for ever safe. “My name from the palms of His hands/Eternity will not erase/ Impress’d on His heart it remains/In marks of indelible grace.” (Defence of Calvinism) 

"Nay, where the Lord begins he will complete; and if he puts his right hand to any work, he will not stay until the work is done, whether it be to smite Pharaoh with plagues, and at last to drown his chivalry in the Red Sea, or to lead his people through the wilderness like sheep, and bring them in the end into the land that floweth with milk and honey. In nothing doth Jehovah turn from his intent. “Hath he said, and shall he not do it? hath he purposed it, and shall it not come to pass?” He is God and changeth not, and therefore the sons of Jacob are not consumed. There is a world of argument in the quiet words Which the apostle uses. He is confident, knowing what he does of the character of God, that he which hath begun a good work in his saints will perform it until the day of Christ." (Metropolitan Tabernacle Sermon 872 On Perseverance of the Saints 15:358)

SPURGEON'S WHOLE SERMON ENTITLED: THE PERSEVERANCE OF THE SAINTS
SPURGEON'S WHOLE SERMON ENTITLED:  THE SECURITY OF BELIEVERS OR THE SHEEP WHO WILL NEVER PERISH

4) SPURGEON REJECTED THE DOCTRINE THAT IT IS POSSIBLE FOR TRUE BELIEVERS TO APOSTATISE AND BE ETERNALLY LOST:  

"Yet, my brethren, some would persuade us that this great work of the salvation of souls is begun by God, and then deserted and left incomplete, and that there will be spirits lost for ever upon whom the Holy Ghost once exerted his sanctifying power, for whom the Redeemer shed his precious blood, and whom the eternal Father once looked upon with eyes of complacent love. I believe no such thing. The repetition of such beliefs curdles my blood with horror; they sound so like to blasphemy." (Metropolitan Tabernacle Sermon 872 On Perseverance of the Saints 15:358)

5) SPURGEON IDENTIFIED HIMSELF WHOLEHEARTEDLY WITH CALVIN AND THE CALVINIST'S WHO BELIEVED IN THE PERSEVERANCE OF THE SAINTS:

Again, I must say, I am not defending certain brethren who have exaggerated Calvinism. I speak of Calvinism proper, not that which has run to seed, and outgrown its beauty and verdure. I speak of it as I find it in Calvin’s Institutes, and especially in his Expositions. I have read them carefully. I take not my views of Calvinism from common repute but from his books. Nor do I, in thus speaking, even vindicate Calvinism as if I cared for the name, but I mean that glorious system which teaches that salvation is of grace from first to last.(Sermon number 385 Metropolitan Tabernacle Pulpit 7:554)

Did you say that such-and- such a thing is believed by you because you found it in Calvin’s Institutes? I am a Calvinist, and a lover of that grand man’s memory and doctrine; but I believe nothing merely because Calvin taught it, but because I have found his teaching in the Word of God. (Sermon number 2584 Metropolitan Tabernacle 44:517)

Do you know that John Calvin wrote his famous "Institutes" — a most wonderful production for thought if not for accuracy — before he was twenty-seven years of age? (Unusual Occasions p95)

The old truth that Calvin preached, that Augustine preached, that Paul preached, is the truth that I must preach to-day, or else be false to my conscience and my God. I cannot shape the truth; I know of no such thing as paring off the rough edges of a doctrine. John Knox’s gospel is my gospel. That which thundered through Scotland must thunder through England again. — C. H. S. (Defence of Calvinism)

I stood last Wednesday in a sort of dream as I gazed upon my much-beloved grandfather’s place of sepulcher. I was encouraged by seeing the record of his fifty-four years of service in the midst of one church and people, and I rejoiced that, could he rise from the dead, he would find his grandson preaching that selfsame old-fashioned and much-despised Calvinistic doctrine of the grace of God which was his joy in life and his comfort in death. (Sermon number 1972 Metropolitan Pulpit 33:500)

Though we have not been called to maintain those truths as you have been, by trials peculiar to your church polity, we have had to maintain the same distinctly Calvinistic truth by struggles which have rooted and grounded us in it. We are glad when we see our brethren more numerous than ourselves across the Border giving forth a louder sound — not, I hope, a clearer sound — than we do on the grand doctrines of salvation by sovereign grace. May you prosper in your upholding of the old banner for many, many years to come; and may God be with you and bless you. (Speeches at Home and Abroad p95)

6) SPURGEON WAS THE PASTOR OF A CALVINISTIC CHURCH FOR 38 YEARS:

This was the church of Benjamin Keach and John Gill…both Calvinists. Spurgeon could claim concerning his church: Now I am astonished to find those persons that thus come before me so well instructed in the doctrines of grace and so sound in all the truths of the covenant, insomuch that I may think it my boast and glory, in the name of Jesus, that I know not that we have any members, whom we have received into the church, who do not give their full assent and consent unto all the doctrines of the Christian religion, commonly called Calvinistic doctrines. Those which men are wont to laugh at as being high doctrinal points, are those which they most readily receive, believe, and rejoice in. (Sermon number 178 New Park Street Pulpit 4:182)

God forbid that we should have our Sunday-schools the hot-beds of Arminianism, while our churches are gardens of Calvinism. (Sermon number 1115 Metropolitan Tabernacle 19:398)

Spurgeon rightly denounced those who being Arminian would pastor a Calvinistic church (and vice versa)

By what tortuous processes of reasoning could it be made to appear consistent with uprightness for an Arminian to accept emoluments upon the condition of teaching Calvinistic doctrines, or how could a Calvinist be justified should he enter into covenant to teach the opposite tenets? Would it be any decrease of the inconsistency of either official if he should, after gaining his position and securing its salary, become a stickler for ministerial liberty and insist upon delivering himself of his own real opinions which he dared not have avowed at his instalment, and which, ex officio, he ought to denounce? A church, having a written creed, virtually asks the candidate for her pulpit, "Do you hold fast our form of sound words, and, will you endeavour to maintain it?" On the response to that enquiry, other things being settled, the appointment depends. The candidate's "yea," is accepted in confidence as being sincere, and he is inducted; but if it be a lie, or if at any time it cease to be altogether true, it is only by a sophistry unworthy of an ingenuous mind, that a man can justify' himself in retaining his place; he is bound in honour to relinquish it forthwith.(Sword and Trowel February 1870 2:397)

7) AT THE OPENING OF A NEW CHURCH BUILDING, SPURGEON INVITED MEN TO PREACH ON THE FIVE POINTS OF CALVINISM…INCLUDING THE PERSEVERANCE OF THE SAINTS:

 EXPOSITION OF THE DOCTRINES OF GRACE NO. 385 THURSDAY, APRIL 11TH, 1861, THE REV. C. H. SPURGEON TOOK THE CHAIR AT 3 O’CLOCK.

  The proceedings were commenced by singing the 21st Hymn —

  The Rev. C. H. SPURGEON in opening the proceedings said, we have met together beneath this roof already to set forth most of those truths in which consists the peculiarity of this Church…The controversy which has been carried on between the Calvinist and the Arminian is exceedingly important, but it does not so involve the vital point of personal godliness as to make eternal life depend upon our holding either system at theology….  

THE FINAL PERSEVERANCE OF BELIEVERS IN CHRIST JESUS NO. 388B BY THE REV. WILLIAM O’NEILL

Introducing Mr O'Neill, Mr Spurgeon said:

REV C.H. SPURGEON — "I think it was John Newton, who, speaking about good Calvinistic doctrine compared it to lumps of sugar, but he said, he did not so slouch give to his people the lumps of sugar, as diffuse the whole of it throughout his sermons; just as people do not eat sugar, but put it in their tea. Now, come of you have not yet grown patient enough to listen, I think, to a doctrine, however fully it may be brought out. Our people want anecdotes, illustrations, parables, and metaphors; even the best and sublimest things keep our minds on such a stretch when me listen to them, that there is good need that illustrations should yield us some relief. To-day was set apart that these doctrines might be fully brought out; this has been done, and there remains but one, and that my friend Mr. O’Neil is to take, namely, the final perseverance of the saints. Before he speaks, just one or two words. Has it never struck you that the scheme of doctrine which is called Calvinistic has much to say concerning God? It commences and ends with the Divine One. The angel of that system stands like Uriel in the sun; it dwells with God; he begins, he carries on, he perfects; it is for his glory and for his honour. Father, Son, and Spirit co-working, the whole Gospel scheme is carried out. Perhaps there may be this defect in our theology; we may perhaps too much forget man. I think that is a very small fault, compared with the fault of the opposite system, which begins with man, and all but ends with him. (7:590-591)

In the presence of CH Spurgeon, William O'Neill taught:

The question — Is it possible for sincere Christians, truly regenerated persons, to be finally separated from Jesus, to lose the favour of God their Father, and be eternally shut out from His smile and Home? — is one of no small moment. It involves issues of the most momentous nature, and cannot but be unspeakably interesting to every believer in Christ. We say, with unfaltering tongue, that of all the dead, every one who was ever renewed in heart is now in heaven; and that reconciliation with God on earth, through Christ Jesus, will, in every case, end in the everlasting salvation of the soul. Did God, then, tell us that all who are here now are His regenerated people, (would that they were!) we should believe that when the roll of the finally saved shall be called, every one of them would answer to that call by saying, “Here am I, Lord: Thy right arm, and the effectual operation of Thy Spirit and grace has done it all, and now I am to be for ever happy, for ever sinless, for ever safe.” It is hardly necessary to say, that we believe this view of the case to be in entire harmony with the teaching of God’s Book. To the law and to the testimony, if we, or others, speak not on this and on all other matters according to that Word, it is because there is no light in us or in them. (Isaiah 8:20.)

8) SPURGEON PROFESSED FAITH IN THE 1689 BAPTIST CONFESSION OF FAITH WHICH TEACHES THE PERSEVERANCE OF THE SAINTS:

Both the Westminster Confession of Faith and the 1689 Baptist Confession teach the doctrine of Perseverance of the Saints. Spurgeon himself reprinted the 1689 Baptist Confession in 1855. A copy of the Baptist Confession was placed under the stone during the stone laying of the Metropolitan Tabernacle. This Confession teaches in the chapter entitled, The Perseverance of the Saints:

1. Those whom God has accepted in the beloved, and has effectually called and sanctified by His Spirit, and given the precious faith of His elect, can neither totally nor finally fall from the state of grace, but they will certainly persevere in that state to the end and be eternally saved. This is because the gifts and calling of God are without repentance, and therefore He continues to beget and nourish in them faith, repentance, love, joy, hope, and all the graces of the spirit which lead to immortality. And though many storms and floods arise and beat against the saints, yet these things shall never be able to sweep them off the foundation and rock which they are fastened upon by faith. Even though, through unbelief and the temptations of Satan, the sight and feeling of the light and love of God may for a time be clouded and obscured from them, yet God is still the same, and they are sure to be kept by His power until their salvation is complete, when they shall enjoy the purchased possession which is theirs, for they are engraved upon the palm of His hands, and their names have been written in His Book of Life from all eternity. 

  2. This perseverance of the saints does not depend on them - that is, on their own free will. It rests upon the immutability of the decree of election, which flows from the free and unchangeable love of God the Father. It also rests upon the efficacy of the merit and intercession of Jesus Christ, and upon the union which true saints have with Him. - It rests upon the oath of God, and upon the abiding of His Spirit. - It depends upon the seed of God being within them and upon the very nature of the covenant of grace. - All these factors give rise to the certainty and infallibility of the security and perseverance of the saints. 

  3. The saints may, through the temptation of Satan and the world, and because their remaining sinful tendencies prevail over them, and through their neglect of the means which God has provided to keep them, fall into grievous sins. They may continue in this state for some time, so that they incur God's displeasure, grieve His Holy Spirit, suffer the impairment of their graces and comforts, have their hearts hardened and their conscience wounded, and hurt and scandalise others. By this they will bring temporal judgements upon themselves. Yet they shall renew their repentance and be preserved, through faith in Christ Jesus, to the end. 

In his preface, Spurgeon refers to the doctrines of the Baptist Confession as "excellent" and whilst he did not want the Confession to become a fetter, yet he did express the hope that it would be of assistance of them in controversy, a confirmation in their faith and a means of edification. He writes further: "Be not ashamed of your faith: remember it is the ancient gospel of the martyrs, confessors, reformers and saints. Above all it is the truth of God, against which the gates of hell cannot prevail."

9) OTHER PREACHERS CAME TO HIS CHURCH AND SPOKE OF HIS UNQUALIFIED CALVINISM:

At the opening of the Metropolitan Tabernacle, the following comments by Calvinistic ministers were made in the presence of Spurgeon:

The REV. F. TUCKER, of Camden Road Chapel, "He looked upon his brother Spurgeon as one who upheld the sovereignty of God, and who, on the other hand, declared the responsibility of man. He preached, that never could the sinner repent without the aid of the Holy Ghost, and yet he called upon every sinner to repent and believe the gospel. Especially did his brother make prominent the grand doctrine of the atoning sacrifice of Christ, and the kindred doctrine of justification by faith in the righteousness of the Lord and Saviour."

The REV. GEORGE ROGERS: "Their friend Mr. Spurgeon preached all the doctrines of grace. Election, particular redemption came from his lips in trumpet tones. He saw the love of Christ to His Church, and of the Church to Christ, overflowing in sweet nectar in the song of Solomon. Some said those doctrines were destructive of all good works — that people who listened to such doctrines did nothing. His answer to these objectors was, let them look at that building. Election would never have built it, except by seeking to make their calling and election sure. Particular redemption would never have built it without the particular love which it was calculated to inspire. The doctrine of perseverance would never have built it without the act of perseverance."

10) CALVINISM'S ENEMIES SPOKE OF SPURGEON'S WHOLE HEARTED CALVINISM:

  Mr. Dale, in his admirable article published on Christmas-day in the Daily Telegraph, gives it as his opinion that Calvinism would be almost obsolete among Baptists were it not still maintained by the powerful influence of Mr. Spurgeon. The statement is most flattering to our vanity…Calvinism such as was taught by Owen, Charnock, Bunyan, Newton, Whitfield, Romaine, and men of that class, is no more obsolete than is the law of gravitation, neither are its friends at all inclined to bewail its influence as dying out…If such Calvinism as this, and it is the Calvinism of Calvin, and the only one which we maintain, is really growing obsolete, we must henceforth doubt our ears and disbelieve the statements of the best of our brethren. If the sermons now preached in Baptist pulpits could all be printed, they would be found to contain vastly more of what we call Calvinism than they did twenty years ago. The party names and terms are less used, for which we are devoutly thankful, but the essence and spirit of that side of truth, which has for brevity's sake been called Calvinistic, are more powerful among us now than they ever were at any previous part of the century. We have in this matter a right to judge, because the question relates to that Calvinism which is "maintained by the powerful influence of Mr. Spurgeon," and therefore no man is more likely to know than Mr. Spurgeon himself... We have certainly not thrown away the Five Points, but we may have gained other five, and far be it from us to deny it; but this does not in the slightest degree affect the statement of our Birmingham friend, for it still remains a fact that the "Calvinism," or whatever it is, which is maintained by us, does not make us enemies among the General Baptists, but is read by thousands of them regularly, and ensures for us a warm place in their hearts, as many letters, donations, and kindly actions abundantly prove. Whatever it may be which we maintain, and we do not demur to Mr. Dale's description of it as Calvinism, for it contains a great deal of Calvinism, we are sure that far more of it is read and endorsed among General Baptists than at any other period in history. (Sword & Trowel Feb 1874 p33ff)

The Evangelical Revival and other Sermons: with an Address on the Work of the Christian ministry in a period of theological decay and transition. By R. W. DALE. Hodder and Stoughton. We cannot bring our mind to review this volume of discourses. It manifests the author’s great ability and honesty, but to our mind it is unsatisfactory, and to our heart it is saddening. Mr. Dale says," Mr. Spurgeon stands alone among the modern leaders of Evangelical Nonconformists in his fidelity to the older Calvinistic creed." If it be so, we are sorry to hear it, and we pray God that it may not long be true. There is an indefiniteness and uncertainty about these sermons which distresses us. They are not after our heart, and we are the more disappointed because Mr. Dale is a typical person among Independents, and a fine man in all respects. (Sword & Trowel 6:245)

11) SPURGEON WAS NOT ATTACKED BY THE HYPER CALVINISTS ONLY ON THE BASIS THAT THEY BOTH HELD TO THE SAME DOCTRINE: This is self explanatory.

12) SPURGEON PRESIDED OVER A BIBLE COLLEGE THAT WAS AVOWEDLY CALVINIST:

We have become daily more and more impressed with the conviction that theology should be the principal subject for instruction in a Theological College, and that a diversified course, of all. other studies, prepares the young minister to .enter upon his office in the full vigour of his mental powers, and with a capacity for continuing his research into all subjects that may at any time contribute to his own principal design 6. Calvinistic theology is dogmatically taught. We mean not dogmatic in the offensive sense of that term; but as the undoubted teaching of the Word of God. "Without controversy great is the mystery of godliness." We hold to the Calvinism of the Bible. Extreme views on either side are repudiated by us. The cross is the centre of our system. "To this I hold, and by this I am upheld." is our motto. This is our stand-point from which we judge all things. We have no sympathy with any modern concealment or perversion of great gospel truths. We prefer the Puritan to modern divinity. (Sword & Trowel March 1886 1:240)

3. By whom are the young men taught, and what is the scope and character of the teaching? The young men are taught by tutors, under the direction and with the stated teaching of Mr. Spurgeon himself, and of Mr. James Spurgeon, who holds the position of Vice-President of the College. The studies embrace… Systematic Theology, which is always Calvinistic, and Homiletics. (Sword & Trowel July 1869 2:305)

The question may be asked whether our College, based as it is on avowedly definite and peculiar principles, has in any measure ceased to be a necessity? We think not. We most gladly admit that in many quarters the same gospel is being preached, and the same Bible is reverenced. We hail gladly any evidence of approaching unity of feeling and effort in the one harvest, field; but we are more than ever persuaded that we need to bear our witness to the old Calvinistic doctrines of grace, and to uphold our distinctive view of the ordinance of believer’s baptism. (Sword & Trowel 7:156)

As it would be quite unwarrantable for us to interfere with the arrangements of other bodies of Christians, who have their own methods of training their ministers, and as it is obvious that we could not find spheres for men in denominations with which we have no ecclesiastical connection, we confine our College to Baptists; and, in order not to be harassed with endless controversies, we invite those only who hold those views of divine truth which are popularly known as Calvinistic, — not that we care for names and phrases; but, as we wish to be understood, we use a term which conveys our meaning as nearly as any descriptive word can do. Believing the grand doctrines of grace to be the natural accompaniments of the fundamental evangelical truth of redemption by the blood of Jesus, we hold and teach them, not only in our ministry to the masses, but in the more select instruction of the class room. (Lectures 2:6 also 4:7)

THE END