Book Review
The Forgotten Spurgeon
by Iain Murray

As consistently busy pastors with limited time to accomplish our daily tasks, why should we make the time to read The Forgotten Spurgeon by Iain Murray? Why should this book find its way to the top of our reading lists? Murray provides a compelling answer in the introduction of this book. While many stories of Spurgeon already exist, “ . . . some of the most important aspects of his ministry have been forgotten” (p. 4). Hence, Murray seeks to shed light upon important aspects of Spurgeon’s life and ministry that we know very little about today.

The Forgotten Spurgeon “is not a biography” (p. 5). Murray’s purpose is not to recount all of Spurgeon’s life, but to focus upon “Spurgeon’s thought and teaching” (p. 5) by centering the book upon three controversies surrounding his ministry: 1) the controversy that resulted from Spurgeon’s strong proclamation of Calvinism; 2) the baptismal regeneration controversy that occurred in 1864; and 3) the Down-Grade controversy at the end of his life.

Following an introduction to Spurgeon, Murray introduces the controversy regarding Spurgeon’s preaching of the Calvinistic doctrines. It is important to note that “the prevalent doctrinal outlook in the 1850’s was not Calvinistic . . . but rather Arminian” (p. 53). It was Spurgeon’s strong adherence to and preaching of the doctrines of grace that aroused intense opposition to his ministry. In a sermon he preached to his own congregation he said that “scarce a day rolls over my head in which the most villainous abuse, the most fearful slander is not uttered against me both privately and by the public press; every engine is employed to put down God’s minister—every lie that man can invent is hurled at me” (p. 60). His attitude regarding these criticisms was that “God has daily increased; not because of me, but because of that gospel which I preach; not because of anything in me, but because I came out as the exponent of plain, straight-forward, honest Calvinism, and because I seek to speak the Word simply” (p. 60). Following the discussion of the controversy Murray explains why Spurgeon stood strongly against Arminianism, and how Spurgeon could be a Calvinist while simultaneously maintaining a strong passion to preach the gospel to the lost.

The second controversy occured with regard to the error of Puseysim (baptismal regeneration). In light of this Spurgeon said, “I see before me now a Church which tolerates evangelical truth in her communion, but at the same time lovingly embraces Puseyism, and finds room for infidels and for men who deny the authenticity of Scripture” (p. 129). Spurgeon called believers to separate from this teaching and bear witness to the truth (p. 129).

The last controversy Murray examines is the Down-Grade controversy. Occurring at the end of Spurgeon’s life, it bore many similarities to some of the emphases in the current Emergent church movement. People were turning away from a firm belief in the inspiration of Scripture and were embracing theology that is ever changing and evolving (p. 142). As Spurgeon addressed these problems he said, “A chasm is opening between the men who believe their Bibles and the men who are prepared for an advance upon Scripture . . . ” (p. 143). Rather than taking a stand against the error, many pastors remained silent concerning that which was false. Spurgeon described this as follows:

Believers in Christ’s atonement are now in declared union with those who make light of it; believers in Holy Scripture are in confederacy with those who deny plenary inspiration; those who hold evangelical doctrine are in open alliance with those who call the fall a fable, who deny the personality of the Holy Ghost . . . Yes, we have before us the wretched spectacle of professedly orthodox Christians publicly avowing their union with those who deny the faith . . . (p. 144).

To the contrary, Spurgeon spoke out strongly regarding these compromises and said that “fellowship with known and vital error is participation in sin” (p. 144).

Spurgeon’s commitment to his understanding of truth was consistent throughout his life. He was a rock that weathered many storms of controversy and criticism. Murray points out that “there was certainly enough cruelty and dishonesty in some of Spurgeon’s opponents to induce despair in any man unsupported by the grace of God” (p. 181). It is very important for us to note that Spurgeon’s strength to endure was not something he mustered up himself. Rather, he was a man reliant upon God. He was so convinced that he could do nothing apart from the Spirit of God he told his congregation that if they ceased to pray for him he would cease to preach (p. 36)!

Chapter nine, in my opinion, is the most valuable chapter in that it examines how and why Spurgeon approached controversy as he did. He did not enter controversies because he liked to argue but because he was committed to the truth of God’s word. It was upon the Scriptures that he would stand and die. “This perhaps is his greatest legacy” (p. 203).

In The Forgotten Spurgeon Murray portrays an incredible man who was assaulted throughout his life with criticism and conflict, yet stood firmly upon the word of God. He endured with faithfulness, just as we all desire for our own ministries. As such, let us, as pastors, heed the call of Spurgeon in a sermon entitled "Something Done for Jesus":

Let the heavens fall, but let the good man be obedient to his Master, and loyal to his truth. O man of God, be just and fear not! The consequences are with God and not with thee. If thou hast done a good work unto Christ, though it should seem to thy poor bleared eyes as if great evil has come of it, yet hast thou done it, Christ has accepted it, and He will note it down, and in thy conscience He will smile thee His approval (p. 206).

Michael Cummins is a Master of Divinity student at Western Seminary and serves as a Pastoral Apprentice in the college ministry at University Bible Church in Pocatello, Idaho.