A Sower Went Forth to Sow
Convention work in American cities—The convention of premillennial Baptists in Brooklyn— Dr. Gordon's address—Teaching on the Holy- Spirit
THE convention work which Gordon undertook increased
yearly during the last half-decade of his life. We find
notices of conferences in which he participated in Buffalo,
Cincinnati, Brooklyn, Philadelphia, Chicago, New York,
Springfield, Providence, Boston, Lawrence, Rochester, Detroit, the Canadian cities, and scores of minor points.
" ' I laid me down and slept; I awaked; for the Lord sus-
tained me,' " he writes on a postal from a "sleeper." "Am
I not getting to be a traveling evangelist, an itinerant preacher, a peripatetic lecturer? It is all so contrary to my inclination, who would like so much better to settle down and to keep so. Well, the Lord would stir up my home-fixedness and beget in me the spirit of go-ye-forthedness. I trust I may do good to souls."
Most of these conferences were organized in behalf of foreign missions. One of the more unique was the one called in Brooklyn by one hundred and fifty Baptist pastors, together with many more laymen, as a demonstration in behalf of the doctrine of the Lord's reappearing. Many of the leading men in the denomination took part, among others Professors Stifier and Gilmore and Messrs. Haldeman, Needham, and A. C, Dixon. This important meeting was hardly noticed by the denominational press. Of Gordon's address at the conference the New York " Independent " said:
" The church could hardly contain the crowds when Dr. Gordon spoke on the last night on the relation of Baptists to the doctrine of the Lord's second coming. He aimed to show that the doctrine of the premillennial advent has been the faith of the Baptists from the beginning, the cogent testimony of Professor Harnack and of Professor Briggs being cited as to the views of the Anabaptists and of the later English Baptists, further proof being adduced from the declarations of the Baptist confessions and Baptist confessors of several generations. That it was a convention of remarkable power is conceded by all in attendance. Are the large Baptist company who originated and conducted it innovators or renovators? is a question for our Baptist brethren to settle."
The question was settled once for all and in classical form by this address. The unbroken chain of traditional Baptist interpretation was traced from the records of the nameless, faithful Anabaptists of the Reformation to its representatives to-day. The three propositions which follow were defended with copious and convincing references to the history of the church.
"i. That premillenniahsm was the orthodox faith of the church in the primitive and purest ages; that it only began to be seriously discredited when the church passed under the shadow of the Roman apostasy, which threw all of the most vital truths of the gospel into eclipse; that it was only partially revived at the Reformation, but for the last half-century has been reasserting itself with such power that it may be safely affirmed that nine tenths of the best European biblical scholarship now stands solidly for its defense.
" 2. That the Baptists, because devoted to primitive Chris-
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tianity, and holding to the literal interpretation of the Scriptures, have been from the beginning more constantly and pronouncedly identified with this doctrine than any of the reformed sects; embodying it more or less distinctly in several of their historical confessions, and proclaiming it by the mouth of many of their most eminent preachers and theologians.
" 3. These propositions being true, the Baptists would seem to be committed to the acceptance of the premillennial interpretation by precisely the same threefold consideration on which they defend their faith and practice as to the mode and subjects of baptism, viz., the voice of primitive Christianity, the principle of literal interpretation of Scripture, and the wellfiigh unanivious consensus of critical scholarship.
" After noting the gradual disappearance of chiliasm before the advancing corruptions of the Roman Catholic Church, and after referring to the hidden stream of doctrine in which this primitive faith still flowed on. Professor Harnack explores this stream, and in doing so strikes at once 'the pure evangelical forces of the Anabaptists,' many of whom, he declares, ' need not shun comparison with the Christians of the apostolic and post-apostolic ages.' At the Reformation I.uther and his coadjutors failed fully to revive this doctrine, for which the theologian Martensen expresses regret. But Harnack, referring to this fact, adds: ' Millenarianism, nevertheless, found its way with the help of the apocalyptic mysticism and Anabaptist influences into the churches of the Reformation.' ' Anabaptist influences '— let the candid reader trace these and see how our ecclesiastical ancestors are haunted by the shadow of this premillennial faith, so odious to many of their sons. We have not room for detailed histor}^ but we follow this shadow for a
little.
" Professor Briggs, of the Union Theological Seminary, with no evident liking for this doctrine, but with evident desire to rule it out of the Presbyterian camp, says: ' The confession of
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faith of the seven Baptist churches issued in 1645-46 gave expression to premillenarianism, and it becatne the especial doctrine of the English Baptists and Fifth Monarchy Men' (* Whither? '
p. 214.) One of our editors vehemently denies the exasperating imputation, as though it were a slander upon our ecclesiastical forefathers to connect them with this doctrine. But if the allegation is false, why has so competent an historian as Dr. William R. Williams made such an eloquent defense of the early Baptists on this point, not denying the charge, but justifying them under it? (' Lectures on Baptist History,' pp. 157-159.) Then let us turn to the famous Confession of 1660, to which more than twenty thousand English Baptists gave their assent. By writers of the highest authority on the question we find this document constantly quoted as chiliastic, one eminent author speaking of it as embodying ' the purest early
patristic 7nillenarian doctrine.' A single sentence from the
confession will show how little its framers anticipated the triumph of the church before Christ's return in glory, and how steadfastly they looked for his coming to usher in that triumph. In Article XXII. we read:
" ' That the same Lord Jesus who showed himself alive after his passion by many infallible proofs, and who was carried up into heaven, shall so come in like manner as he was seen to go into heaven. And when Christ, who is our hfe, shall appear, we shall appear with him in glory.... Though now, alas! many men be scarce content that the saints should have so much as a being among them, but when Christ shall appear then shall be their day, then shall be given unto them potuer over the nations to rule thon with a rod of iron. Then shall they receive a crown of life which no man shall take frotn them, nor shall they by any means be turned or overturned from it, for the oppressor shall be broken to pieces'
" If we turn from the confession to the confessors, the early faith of our co-religionists comes out even more strongly. John
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Bunyan's millenarianism is well known and generally conceded. He maintained the early patristic view that the seventh millenniad will be the Sabbath of the world, to be ushered in by the advent of Christ. (Works, vol. v., p. 286; vol. vi., p. 301.) One of Bunyan's contemporaries— Benjamin Keach, an illustrious predecessor of Spurgeon in the pastorate— has left a very full confession of his views on this point. He was brought to trial October 8, 1664, on the two charges of Anabaptism and millenarianism. As he stood before Lord Chief Justice Hyde, the representative of the state church, he was summoned first to answer for his ' damnable doctrine ' concerning baptism; which being disposed of, the second article of indictment was taken up, viz., that he held that ' t/ie saints shall 7'eign with Christ a thousand years.' The judge pronounced this 'an old heresy which was cast out of the church a thousand years ago, and was likewise condemned by the Council of Constance five hundred years after, and hath lain dead ever since, till now this rascal hath revived it.' Nevertheless the stalwart Baptist preacher firmly defended his view, bringing out clearly the doctrine of the first resurrection, followed by the millennium and the reign of the saints with Christ, and as the result he was condemned and sent to the pillory, where, standing all day with his accusation written over his head, he bade the spectators * take notice that it is not for any wickedness I stand here, but for writing and publishing the truths which the Spirit of God hath revealed in the Holy Scriptures.'
" Dr. John Gill, the commentator and theologian, has drawn out the premillennial scheme more fully and set forth the scriptural arguments for it more cogently, perhaps, than any other Baptist writer who has treated the subject. For a full statement of his views we must refer the reader to his ' Body of Divinity ' and his ' Commentary on Revelation.' Couple his testimony with that of Charles H. Spurgeon, who said, in a recent sermon, that there can be no millennium without the
36o ADONIRAM JUDSON GORDON
presence of the visible Christ, 'any more than there can be summer without the sun. He 7nust come first, a?id then will the golden age begin.'' Thus we have an illustrious trio of Baptist witnesses in a single pastoral succession— Keach, Gill, and Spurgeon. The teachings of these three great confessors would seem to shake the integrity of the assertion above quoted, that ' premillenarianism is no more an article of Baptist faith than is second probation.'
" Perhaps this statement was intended to apply to American Baptists; well, we have to say that just as clearly as those founders of New England, the Mathers and the Davenports and the Walleys, were millenarians, so clearly were our Baptist fathers who were contemporary with them.
" Hear Roger Williams's unequivocal utterance on the personal and imminent advent of our Lord. ' It is the counsel of God,' he says, ' that Jesus Christ shall shortly appear, a most glorious Judge and Revenger against all his enemies, while the heavens and the earth shall flee before his most glorious presence.' But what did Roger Williams believe as to the condition of things on earth at Christ's appearing? Did he hold to that ' from time immemorial ' Baptist doctrine, the conversion of the world previous to the second advent? Listen to him again. 'The Lord will come when an evil world is ripe in sin and antichristianism; will come suddenly, and then will he melt the earth with fire and make it new. Till then I wait and hope, and bear the dragon's wrath.' (' Bloudy Tenet,' 1644, pp. 32, 72, 73, 361.) Roger Williams, we need not remind our hearers, was driven into the wilderness before the face of the state church dragon,
" His co-religionist, John Clarke of Newport, was condemned to pay twenty-five pounds or be well whipped for his Baptist faith and practice, but escaped the penalty through the intervention of his friends. That Clarke was of those who ' come behind in no gift, waiting for the coming of the Lord,'
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is evident from his testimony, recorded in his confession of faith and deh'vered to the magistrates of Boston, 165 1. In this confession he speaks of ' the anointed King who is gone unto his Father for his glorious kingdom, and shall ere long return again '; and identifies himself with those who ' wait for his coming the second time in the form of a Lord and King, with his glorious kingdom, according to promise.' (Backus, 'History of New England,' 187 1, vol. i., pp. 182, 183.)
" Obadiah Holmes, who was scourged in Boston for his Baptist teaching and practice, receiving thirty lashes with a three-corded whip, drew up a confession of his faith in 1675 for the information of friends in England who had misjudged him. The doctrines of the coming of Christ, the conversion of Israel, and the millennial reign are stated as clearly by Holmes Martyr in the seventeenth century as by Justin Martyr in the second. I quote from his confession
" '
2t2f I believe the promise of the Father concerning the return of Israel and Judah, and the coming of the Lord to raise up the dead in Christ, and to change them that are alive, that they may reign with him a thousand years.
" ' 34. I believe in the resurrection of the wicked to receive their just judgment.
"'35. As I believe in eternal judgment to the wicked, so I believe the glorious declaration of the Lord, " Come, ye blessed of my Father, enter into the joy of your Lord ;" which joy eye hath not seen, ear hath not heard, neither can it enter into the heart of man to conceive the glory that God hath prepared for them that do love him and wait for his appearance; wherefore come, Lord Jesus, come quickly. In this faith and profession I stand, and have sealed the same with my blood, in Boston, in New England.'
" I think we must conclude from these quotations that millenarianism was the martyr faith of our denomination, even though it may not be the modern faith. The fact is
362 ADOXIRAM JUDSON GORDON
that this primitive doctrine of the church has always tended to reappear with a fresh planting of the gospel and in a revival of spiritual religion. It is just as true that when the church has entered upon a career of worldly prosperity the tendency has been to repudiate this apostolic faith as antiquated, pessimistic, and out of joint with the times. This sentence, in which the church historian, Kurtz, accounts for the decline of the early doctrine of the Lord's coming and his reign, is very significant. He says: ' As the church saw herself now entering upon an extended career of worldly prosperity, her early millennial hopes passed into oblivion.' Possibly we to-day may be unconsciously repeating that early experience. Think of Holmes whipped in Boston and Williams banished into the wilderness for avowing the Baptist faith; and then come dovNTi two centuries to find the once despised Baptist sect grown to be the largest Protestant body in Boston, and the second largest in the Union, with its three million communicants, its great universities, its large endowments, and its millionaire merchant^, some of whom stand ready to be as munificent patrons to it as Constantine was to the church of his age! What wonder that he seems to strike a discordant note in the Te Deum of our prosperity who intrusively takes up the words of the apostle, ' Here we have no continuing city.' * For our citizenship is in heaven; from whence we also look for the Saviour-, the Lord Jesus Christ.' "
In his advocacy of Jesus' teaching on this point, Dr. Gordon was much opposed, especially by the ministr}-. In the memorable Canadian missionary tour many came to him and urged him to refrain from references to the second coming of Christ, that offense might not be given. Upon this fact he adverts in a letter from one of the Canadian cities in which he was speaking
" While standing at a street corner last evening," he says, " waiting for a car, a Salvation Army band came along, and
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then a poor redeemed man took off his hat and spoke to the crowd. It was so pathetic, so true, so correct in its gospel preaching, that it won all our hearts. I think I could not have resisted it had I been unconverted. Thank God for the Salvation Army. ... I am stopping with a lovely family of Scotch people, full of interest in missions and clear in the truth, wanting me so much to go and give a message on the Lord's coming; and yet the ministers are opposed to it. Is it not humiliating that in so many cases the flock has to lead the shepherds? "
While emphasizing powerfully these much-neglected doctrines, he dwelt equally upon the fact that the Spirit abides here in this dispensation, the source of energy for all Christian ministrations.
His interest in this theme was not altogether new. There is much about it in " The Twofold Life," a book to which the president of a leading New England college has expressed his profound indebtedness, and which, on the other hand, of all the volumes in the library of the Vermont State Prison, was, some years ago, the favorite among the convicts, being read and re-read until it fell apart and disappeared. It was in Dr. Gordon's last years, however, that he dwelt upon the doctrine with especial stress. He realized how slightly informed Christians were on the subject. His own views were maturing and deepening. He was, too, experiencing personally the presence of the Spirit as he climbed steadily to the table-lands of the higher life. From the nebula of convention addresses, sermons and articles was developed gradually a system in which " The Ministry of the Spirit " holds a central place, " The Holy Spirit in Missions " and " How Christ Came to Church " being dependent and tributary to it. The first and last of these books were published posthumously. Many think that in them Gordon did for his day what John Owen, the Puritan, in the " Discourse Concerning the Spirit," did for his. " He
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brought up," says a competent authority,* " from the debris of the past the apostolic doctrine of the Holy Spirit's personality, deity, and actual presidency in the assembly of the saints, and gave it increased emphasis for a decade of years."
Insistence on the importance of the Spirit's ministry has been the glory of Quakerism and the unquestionable reason for its preeminence in every form of good works. The distortion of the doctrine, in the contention that " the Spirit which bloweth where it listeth " is confined to certain ecclesiastical channels, has proved the vigorous tap-root of an immoral clericalism. t The neglect into which the teaching has fallen explains the languor and debility so common in Protestant churches. " Of the Holy Ghost as a divine person, resident in the church, to be honored and invoked and obeyed and implicitly trusted, many Christians know nothing. Is it conceivable that there could be any deep spiritual life or any real sanctified energy for service in a community of such? " \
The Spirit he believed to be a definite personality, whose coming was announced by Jesus as distinctly as the latter's advent was foretold by prophets and angels. The upper room was his cradle, as the manger at Bethlehem was the cradle of the Son of God. His time ministry, " distinct from all that went before, and introductory to all that is to come after, a ministry with a definite beginning and a definite termination," §
* Rev. Arthur T. Pierson, D.D.
t " In the doctrine of tactual succession there is not only a kind of cheapness and pettiness, but especially a foreshortening of the Spirit's arm as though the consecrating touch depended on the intervention of some visible ecclesiastic. On the contrary, the hands of the Paraclete have often stretched across a century or generation and set apart an apostle by <'oreordination long before any bishop or presbyter has moved to set him apart by ordination."
\ " The Ministry of the Spirit," p. 73.
$ /did., p. 15.
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he thought as susceptible of biographic treatment as the earthly life of Jesus.
' The work of the Spirit is preeminently to communicate and apply the work of Christ to human hearts.... The Son glorifies the Father; the Spirit glorifies the Son. ... In the church two processes are in operation, one of life, the other of death. If either is interrupted disorder results. To effect this twofold operation, the daily death of the church in fulfilment of the crucified life of her Head, and her daily living in manifestation of his glorified life, the Spirit dwells evermore with us." * His is the Real Presence.
The specific method of the Spirit's work of vivification is indicated by three terms used in Scripture— sealing, filling, anointing. Each of these is connected with some special divine endowment; the seal with assurance, the filling with power, and the anointing with knowledge. "The contrast between working in the power of the Spirit and in the energy of the flesh is easily discernible. Even more so is the contrast between the tuition of learning and the intuition of the Spirit in knowledge and teaching." t
" It costs much," said Dr. Gordon in one of these convention addresses, " to obtain this power. It costs self-surrender and humiliation and the yielding up of our most precious things to God. It costs the perseverance of long waiting and the faith of strong trust. But when we are really in that power, we shall find this difference: that, whereas before it was hard for us to do the easiest things, now it is easy for us to do the hardest."
And again: '' As we become deeply instructed in this matter, we shall learn to pray less about the details of duty and more about the fullness of power. The manufacturer is chiefly
* " The Ministry of the Spirit," pp. 63, 64.
t Ibid., p. 90. anxious to secure an ample head of water for his mills; and, this being found, he knows that his ten thousand spindles will keep in motion without particular attention to each one. It is, in like manner, the sources of our power for which we should be most solicitous, and not the results."
This doctrine of the baptism of the Spirit, it will be readily seen, articulates itself to his whole theory of man's status before God. The implanted life of God alone can save man from moral decomposition. The expected return of Christ to earth is the one hope in the struggle for social redemption. The presence of the Spirit in the heart is the condition precedent to an acceptable witness for Christ by the regenerate until the day of that appearing. Everywhere does the New Testament declare the impotence of man and the sovereign sufficiency of God.