Nonetheless, I have taken issue with Spurgeon over the years of his views concerning Arminianism. I have expressed in the past that I feel that Spurgeon perhaps did not read much of Arminius himself and while I don't know if this would have changed his mind about Arminianism, I do think that Spurgeon would have seen that Arminius (like other Reformers) sought to be biblical and he wrestled with Calvin's doctrines from exegesis of Scripture. Arminius' passion for sound doctrine did not flow from an evil, corrupt heart or out of vengeance against Calvinism but he started out a Calvinist, trained by Beza himself in Geneva. Arminius was commissioned by the Calvinists in Geneva to answer the Anabaptists in their ongoing debate over infant baptism and over predestination. Arminius, in his attempts to answer the Anabaptists, thus turned to reject much of Beza's Calvinism. During his life few were able to debate Arminius' intellect and his ability to exegete Scripture. It was only after Arminius' death that the infamous Synod of Dort declared Arminius heretical.
Spurgeon, in his famous sermon on Calvinism entitled, A Defense of Calvinism, states the following:
"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."
Notice that Spurgeon attributes the Gospel that Paul preached to Calvin. In essence Spurgeon is saying that Calvinism is the Gospel.
Spurgeon went on in this sermon to say the following:
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?
Notice that Spurgeon places (as I have seen done before) Arminianism on the same status as Roman Catholicism. He identifies Arminianism as heresy. This is something that most Calvinists today would not say about Arminians though some would agree in spirit with Spurgeon.
Now to be fair Spurgeon did say the following a bit later in his sermon:
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.
The problem that Spurgeon hits on is the fact that many Calvinists (and perhaps Arminians) too often identify the Gospel with their theological convictions. I, for one, don't believe that Arminianism is the Gospel. I have stated before that I believe that much of the debate over Arminianism and Calvinism often comes after conversion and within discipleship. Spurgeon himself was saved in an Arminian church (a Methodist chapel). Recently I was listening to a lecture on evangelism by a Reformed pastor and he asked his Calvinist audience how many were converted by an Arminian or within an Arminian church and nearly the entire audience raised their hands. He chided his Reformed brethren that this should not be since, in his opinion, Reformed theology sparks a passion for evangelism when we truly understand it.
This morning I had breakfast with four gentlemen. Two of them would describe themselves as "just Christians" mainly of their lack of studying theology and no interest in it. The other gentlemen was a Calvinist and I am an Arminian. Yet we all enjoyed fellowship with one another. My Calvinist brother and I could debate many issues but we both agree that Jesus alone is the Savior. Not Calvin. Not Arminius. Not Wesley. Not Spurgeon. 1 John 4:14 declares that Jesus is the Savior of the world (John 1:29) and there is no other Savior but Jesus (John 14:6). We have no other mediators for us before the Father but Jesus (1 Timothy 2:1-6). Jesus alone completed the work of salvation on the cross (John 19:30; Hebrews 9:14; 10:10). In heaven, only Jesus will be worshiped for His glorious atonement for our sins (Revelation 5:9-10).
Yes I disagree with Calvin and Calvinism but I don't believe that Arminianism is the Gospel. Every person who becomes a disciple of Jesus becomes a disciple by God's grace alone (Ephesians 2:8-9) and by His Spirit drawing them to the Savior (John 6:44; Ephesians 1:3-14). I agree with Jonah that salvation is of the Lord (Jonah 2:9) and I agree that there are no works that can bring salvation (Titus 3:5-7). Our salvation is based on the work of Jesus Christ alone (Romans 3:22-27) and it is Him alone that we should exalt. We can debate Arminianism and Calvinism but in the end, the glory of God demands that we worship, exalt, and declare His glory alone above all others.
