(1836-1923): Irrepressible Liberal Thomas J. Nettles

Thomas J. Nettles has served as Introduction and perhaps contributed to, his chief weak- Professor of Historical Theology at The William Carey died in June of 1834. Just ness. Hall’s power could compensate for Southern Baptist Theological Seminary prior to that, the notable Baptist and the intrinsic unworthiness of a cause thus since 1997. He has taught previously historian Joseph Ivimey had died in Feb- granting it a recommendation far beyond at Southwestern Baptist Theological ruary 1834. Robert Hall Jr. preceded both its merits. His insistence on the preemi- Seminary (1976-1982), Mid-America in his presence before the Lord in 1831. Hall nence and unifying effects of the central Seminary (1982-1988), and Trinity had preached a on the death of issues of Protestant theology, his zeal for Evangelical Divinity School (1989- John Ryland, Jr., in 1825 that set all of these the personal discovery of truth from the 1997). Dr. Nettles is a prolific author deaths in perspective when he noted the whole Bible without being hampered by and has written extensively about Bap- strength and character of those who were shallow assent to narrower, and merely tist history. passing so quickly from the scene. human, formulas, and his zeal for the practical and moral in Christian thought That denomination of Christians, of created inattention to important aspects of which he [Ryland] was so long a dis- tinguished ornament, will especially Baptist witness. Zeal for doctrinal dis- lay this providence to heart. Our tinctiveness, the positive usefulness of hands are weakened this day; and if confessions, and the conserving power of the glory is not departed from us, it is at least eclipsed and obscured. We theological expansiveness suffered severe have been visited with stroke upon blows from Hall’s overall influence and stroke. Our brightest lights have been formed the climate for the energetic mod- successively extinguished; and in vain do we look around for a Bed- ernism of John Clifford. dome, a Booth, a Fuller, or a Ryland; While concerned about doctrinal issues names which would have given lus- and willing to be forthright in his defense tre to any denomination, and were long the glory of ours.1 of fundamental teachings, Hall steered his course most closely to the side of practical Hall’s own influence generated massive . As a convinced advocate of admiration, not only for him personally, holistic Christianity, Hall would warn but for dissenters in general. His eloquence, against overlooking “the distinguishing his masterful and courageous stance on doctrines of the gospel under the pretence important social issues such as freedom of of advancing the interests of morality” just the press, his magnificent defense of the as clearly as he would eschew a tendency character, integrity, and cause of historic to “inculcate those doctrines, without English Dissent, his energetic support of habitually adverting to their purifying and the Baptist Society, and his transforming influence.” His most ardent patient perseverance under the pain and energies, however, centered on “the fre- vagaries of poor health garnered accolades quent and earnest inculcation of the prac- and recognitions of greatness from which tical precepts of the gospel, in an accurate benefited immensely. delineation of the Christian temper, in a His greatness, however, failed to hide, specific and minute exposition of the per- 58 sonal, social and relative duties” enforced more broadly in another context. In writ- by both the “endearing” as well as the ing a preface to a republication of his “alarming” motives of Scripture.2 father’s remarkably helpful book Help to This concern for the practical, stated Zion’s Travelers, the admiring but indepen- most forcefully in his resistance to dent son issued a caveat. antinomianism, found a complementary partner in his defense of open commun- If there be any impression, in the following treatise, which implies ion among the churches. This defense that the questions at issue betwixt involved an interaction with how far error the Calvinists and Arminians are of is to be tolerated in Christian communion. the nature of fundamentals, (of which, however, I am not aware,) I beg “If, amidst the infinite diversity of opin- leave, as far as they are concerned, ions,” Hall argues, “each society deems it to express my explicit dissent; being necessary to render its own peculiarities the fully satisfied that upon either sys- tem the foundations of human hope basis of union, as though the design of remain unshaken, and that there is Christians, in forming themselves into a nothing in the contrariety of views entertained on these subjects, which church, were not to exhibit the great prin- ought to obstruct the most cordial ciples of the gospel, but to give publicity affection and harmony among 6 and effect to party distinctions, all hope of Christians. restoring Christian harmony and unanim- ity must be abandoned.” Hall did not The abridgment of importance in these doubt the “pernicious influence of error in historic confessional distinctions uncovers general” and he agreed that the “formal a tendency in Hall that enlarged in Baptist denial of saving essential truth” constituted life throughout the nineteenth century. An reason for refusal of fellowship.3 In issues ordination sermon in which Hall gives not fundamental to salvation, however, adoring commendation to the beauty and Hall found no reason for division. An heir power of the central Christian doctrines as of Bunyan on this issue, Hall envisions a well as the minister’s unmitigated obliga- palpable absurdity in a system that invests tion to focus on truth includes an implicit “every little Baptist teacher with the pre- sweeping away of any value in confes- rogative of repelling from his communion, sional fidelity. To a strong admonition to a Howe, a Leighton, or a Brainerd, whom make personal acquaintance with the the Lord of glory will welcome to his pres- entire corpus of Scripture the foundation ence.” Hall found such a claimed preroga- of a powerful and refreshing ministry, Hall tive at least as revolting as transubstantia- adds the following personal injunction. tion.4 “Religious parties,” he had learned You, I am persuaded, will not satisfy by much observation, “imply a tacit yourself with the study of Christian- compact, not merely to sustain the funda- ity in narrow jejune abridgments mental truths of revelation, . . . but also to and systems, but contemplate it, in its utmost extent, as it subsists in the uphold the incidental peculiarities by sacred oracles; and, in investigating which they are distinguished.”5 these, you will permit your reason Though in the preceding context he and conscience an operation, as free and unfettered, as if none had exam- spoke specifically of infant baptism as a ined them before. The neglect of this peripheral matter, not an essential doctrine, produces, too often, an artificial scarcity, where some of the choicest not fundamental, he spread the umbrella provisions of the household are 59 7 exploded or overlooked. definition of a Christian became much more loosely defined. While admirable as a commendation of the whole Scripture and as an admonition The Life of Clifford for personal responsibility in making dis- In the year that Carey and Ivimey died, coveries of the comprehensiveness of its Charles Haddon Spurgeon was born. Two truth, the implicit isolationism and deni- years and four months after the birth of gration of the insights of other centuries as Spurgeon, John Clifford was born the first well as the imputation of aridity and dull- of seven children to Samuel Clifford and ness to the systematic approach of confes- Mary Stenson Clifford in the village of sions bore poisonous fruit. Personal study Sawley about ten miles from . of Scripture need not be opposite to the His birthdate, October 16, 1836, came about gifts of others nor need it see confessions twenty years after the end of the Napole- as the enemy of personal knowledge and onic Wars. Clifford heard from his parents growth. the terrible conditions through which the Hall’s views became more prominent Midlands passed in those post-war through the century. Graham Hughes notes decades. “I was a factory child,” he the powerful influence of Hall in his recalled, “and know something of the ter- acknowledgment that “the ultimate adop- rible conditions of old England at that tion of the principle of Open Communion time.” “Work was slavery for the toilers by such a large number of the Baptist who crowded into the factory towns of the churches was due to Hall’s advocacy of the North and of the Midlands.” Wages were practice.” His mediating stance toward at a point “fathoms below the demands of also settled into the Baptist mere subsistence,” crime was rampant, fellowship, so that as it receded from riots devastated necessary implements for hyper-Calvinism, “Many of them, unfor- life, the government was not merely dis- tunately, continued to recede until they had trusted but loathed, poverty was unbear- 8 no theology at all.” able, workers had no freedom and had little As stated in his preface to “On Terms of say about their own lives. “George III was Communion,” Hall did not expect a sud- mad and George IV was immoral.” Work- den revolution in the “sentiments and prac- ers’ meetings were illegal and cause for im- tice” of Baptists, but would be satisfied if prisonment, journalists were prosecuted, his work, along with other factors, would the press was not free, hanging was pun- “ultimately contribute to so desirable an ishment for petty offenses, nonconformists 9 issue.” At least one individual, John were persecuted and ridiculed and could Clifford, seemed overjoyed to put Hall’s legally gather for no other purpose than inclusive policy to the test. Though he for worship. Such was the description of relativized, or rejected, doctrinal issues that life deeply imbedded in the consciousness Hall probably would have deemed funda- of Clifford as he learned from his parents mental, Clifford’s generation found his the repressive conditions of the years just exuberance and enthusiasm irresistible so prior to his birth.11 that he incarnated the opportunity coveted His early education lacked the inspira- by Hall to “cultivate a cordial union with tion, energy, and enthusiasm later so mark- 10 our fellow Christians,” even though the edly characteristic of Clifford’s intellectual 60 aspirations. Stern and unsympathetic of the Father led thither by Christ.”14 schoolmasters turned much pain into little His baptism on June 16, 1851, became a learning. Clifford’s innate drive, however, moment of enlivening of conscience for seized the few sparks of encouragement Clifford. He had lifted the flag for Jesus and available in such situations and found hope everyone knew it. Any wrong attitude or and desire to go as far as he could in learn- action now would reflect on the church that ing. He felt particularly indebted to Mr. had accepted his testimony and allowed Godler of Beeston. him to share its public testimony. He was His school experience gave way quickly well known in the factory and felt respon- to the tyranny of child labor. Before his sible for the reputation of the church and eleventh birthday Clifford went to work in the gospel among his fellow workers. a lace factory where he said, “I have never forgotten the cruel impressions I received If I were untrue, false or dishonest 12 in anything, I damaged my church; there of men and work.” He arose at four if I lost my temper, I injured that in the morning and worked fourteen-hour Church; if I was not genial and days often doing work that was so repeti- kindly and considerate, I injured that Church; and this consciousness tive that he found space and place to read drove me to God, so that I might be while carrying out his duties. kept through the day from doing Though his father was a Calvinist and anything that would discredit Christ, whose name I had professed, his mother the heir of Puritan stock, the and the Church into which He had Cliffords attended a General Baptist church brought me. I say for myself, that was distinctly the fact.15 in Sawley and upon removal to Beeston joined the General Baptist cause there Soon Clifford felt moved toward under the pastorate of Richard Pike. The embracing the greatly circumscribed General Baptist Magazine, for which he was opportunities of a Baptist, non-conformist, later to serve as editor, was part of the pastor. Mother, grandmother, and three staple literary diet of the Cliffords. His uncles all predisposed him to this calling. paternal grandmother was a Methodist His own intellectual curiosity, moral cour- and taught the young Clifford about “the age, deep sense of social righteousness, and universality of the love of God, the univer- fiery spirit seemed perfect for the task as sality of the sacrifice of the Lord Jesus he envisioned it. His pastor greatly encour- Christ, and the universality of the work of aged him, tutored him in sermon prepara- the Holy Spirit.”13 tion and delivery, and saw to it that he had Clifford’s conversion came at fourteen ample opportunity to test his gifts. Even- years of age. After “five or six months of tually, Richard Pike led his church to rec- misery and wretchedness,” and continued ommend Clifford as a suitable candidate attempts on his part to get rid of “conscious for the ministry to the Baptist Academy in guilt,” he experienced, in a moment, “spiri- . tual emancipation.” His fetters of guilt Preparatory to the intellectual and spiri- shattered with one stroke and “into the lib- tual challenge of school, Clifford made an erty of the children of God I leaped as in interesting journey of soul into an unex- an instant.” With an enlightened grasp of pected religious eddy. Clifford considered the “simplicity of God’s marvellous plan Ralph Waldo Emerson “one of the friends of salvation,” Clifford “grasped the hand of my youth.”16 He discovered him in 1854, 61 the year before he entered college, and car- came from six generations of who ried him with him “about the streets and lived holy, saintly lives and bequeathed to along the little lanes of the village in which him a disposition freighted with serenity, I was brought up.” He speaks of Emerson calm, and beautiful peacefulness. He in overtones of veneration. He visited preaches what Jesus Christ preaches and Emerson’s home as a “reverential pilgrim.” what Paul preaches. Finding his Unitarian Emerson is a “seer” who glows with the upbringing too narrow, exclusive and doc- “fire of the Divine indwelling” and speaks trinaire, he left it behind. In spite of phrases of “the deep things of God, of the infinite, he uses, however, we must see him as a eternal Over-Soul” and the “incalculable “believer in God and in Jesus Christ” and and enormous claims of the human spirit.” must learn to see his life as one “supremely His voice is “oracular” like the prophet Christian.” Should Emerson go to hell, Isaiah who had a vision of the Holy, and according to a Father Tayler quoted by like Elijah “whose foot stands firm upon Clifford, “there would be a change in the the solid earth, but whose head is in the climate speedily.” Emerson “belonged not presence of the Eternal.” Emerson is a to the lower but to the higher” as indicated prophet of revolt, the ultimate Protestant by his “superlative goodness and Christ- who stirs a person to fight against tyranny likeness.” wherever it exists, whether in the masses or the despot. He is a prophet of self-reli- The man had been steering Christ- ward all his life, and although he ance. He proclaims the “integrity, the could not take up phrases that were independence, and the sufficient resources current in the churches concerning of the human soul.” Every thought of Christ, but he was breathing His spirit, repeating His acts, and influ- humanity, every achievement, the writings encing the life of the world in a of Shakespeare, the philosophy of Plato, the Christlike way. Do not judge him by soaring delights of spiritual pleasure of the phrases, but judge him by the gen- eral drift and tendency of his utter- mystic all belong to each human soul for ances, of his life, and you will find the “Over-Soul [is] penetrating us; sur- that he belonged to the great com- pany who are moved and stirred by rounding us as an atmosphere; going the Spirit of God.17 through all the doors of our being, and tak- ing possession of our entire life.” The door Through the touch of such a man of infinity is open to us. “Trust in ourselves Clifford received “healing and emancipa- is trust in God who is in us; and trust in tion” from the wounds of errors that were that God who is in us is trust in ourselves, “Playing the despot” and wrecking his life. and with this whole-souled reliance upon Emerson’s work went into his conscience the Eternal we may thus come into posses- and consciousness as the “utterance of the sion of resources that are adequate for all divine,” full of authority, “full of the breath we try to attempt, for all we ought to do, of God, quickening as with the inspiration and ought to be.” Emerson gives us cheer of the Almighty.” A balm flowed from in our soul and true optimism and is pre- Emerson; Clifford was “quickened by his eminently “a preacher of the supremacy of teaching.” “I saw not his form,” Clifford the spiritual.” It is true that he does not testified, “but I have felt his power.” He adequately understand sin and our racial read and re-read Emerson in the same way participation in it, but only because he he read his Bible and as a result he found 62 that his Bible was a “more helpful book Geology, and Paleontology. In 1864 he graduated M. A., coming out first from what I had discovered in Emerson.” in his year, and in 1866 he took the Bolstered by his Emersonian matrix of Laws Degree with honours in the religious feeling and the liberating idea of principles of Legislation. The Geo- logical Society made him a Fellow academic life in Leicester as opposed to in 1879, and in 1883 he was awarded factory life in Beeston, off to college went the honorary D. D. of Bates College, 19 Clifford. He struggled through a series of United States. doubts concerning the content and author- Clifford remained at this church for his ity of the Christian faith and made a reso- entire ministry. Its growth and expansion lution to love the right and true and eschew of activities made necessary enlargement the wrong and false wherever that might of space. In 1872 Charles H. Spurgeon lead him. Even if there were no God, right preached at the dedication of enlarged and and truth surpass wrong and error in the renovated facilities at Praed Street; five measure of a man’s life. God purified him years later, Spurgeon preached to an over- in that six-month intellectual trial, so flow congregation at the dedication of a Clifford believed.18 It appears that part of new facility at Westbourne Park in that purification involved an adoption of Paddington. For fifty-seven years this con- historical criticism, an openness to the gregation grew and gave witness to veracity of empirical science as corrective Clifford’s vision of Christian discipleship of biblical cosmology and history, and a and evangelism until the conclusion of his resistance to systematized categories of ministry on August 29, 1915. He continued theological truth. To the end of his days he as Pastor Emeritus for the remaining eight contended that the spirit of stood years of his life. He died at a Baptist Union in antagonism to the spirit of Christ. Council meeting on November 20, 1923. Clifford excelled in his studies, preached After speaking to a resolution of encour- hundreds of times, and took advantage of agement to Dr. J. H. Shakespeare and while opportunities to hear others preach. In listening raptly to reports on his own pro- company with others he heard the young posal of a Personal Evangelism crusade, he sensation, Charles H. Spurgeon, died in his chair at the Council Table. preach and was completely absorbed both in the manner and content of his delivery. The Thought of Clifford At the close of his second year, Market Some remarkable aspects of his minis- Harborough church, in which he served as try must be summarized. First, some a supply preacher, asked for his full-time aspects of his cultural and political savvy services. On the advice of Joseph Hoadby, and forcefulness must come under review. Clifford declined, but six months later he Then, his shaping influence on Baptist did respond enthusiastically to a call to the thinking about doctrine must be examined, Praed Street-Westbourne Park congrega- if not in detail, at least carefully and tion in London. He continued his educa- thoughtfully. tion for eight years at the . Marchant summarizes: Clifford the Social Prophet He graduated B. A. in 1861, follow- Clifford maintained an amazingly active ing it in 1862 with his B. Sc. with involvement in the political issues con- honours in Logic, Moral Philosophy, fronting England. Friend and antagonist 63 alike knew that he spoke from an uncom- the Passive Resistance Movement, a con- promisingly clear conscience informed by troversial stance even in the eyes of many his Baptist free-church mentality and his admiring Dissenters, to these unfair edu- fierce loyalty to the common working class cation measures led to his being sum- in England. He had nothing commenda- moned before the magistrates fifty-seven tory to say about the liquor traffic. It built times by 1922. He lived consistently by a its fortune on the health and souls of “hun- public vow that those who sought to make gry mother and starving little children.”20 him conform to government compulsion In 1910, Clifford noted that a slump in the of taxation “to pay for the propagation of Scotch whiskey trade accompanied a . . . church doctrines” would never taste “most gratifying improvement in the moral success. “Against that I have battled,” he habits of the people.”21 Even in World War reminded his people, “and if you try to I he insisted, “I do not believe that we shall make me [conform] you will discover that conquer our lesser enemy on the continent you have for once undertaken an impossi- of Europe until we have dealt a destruc- bility.”25 His actions on this front gained tive blow at the confessedly greater enemy his inclusion in a book entitled Modern Bap- of alcohol.”22 In the interests of social vir- tist Heroes and Martyrs in an article written tue Clifford hammered away at the need by A. T. Robertson. Robertson judged that “to prohibit the drink trade because that Clifford was “one of the greatest living trade is the foe at once of the home and of statesmen in his grasp of the fundamental the State.”23 questions of religious liberty.”26 He led in the fight against the Educa- He led in a vigorous, and unpopular, tion Bill that required, at the cost of both opposition to the Boer War, believing it taxation and repression of dissenters, enshrined the worst of greed, imperialism, Anglican religious education in the schools. prejudice, superiority, and stupidity as After it first passed in 1902 Clifford made elements of national virtue. While it raged an instant analysis that he stuck to until he remonstrated against it in the whole and his death. He called it “a conspiracy against in its parts. Particularly onerous were the the liberties of Englishmen, a successful concentration camps, effects of a destruc- effort to hand over the children of this tive and arrogant policy that made him boil country to be trained in the ‘principles of over with “indignation against the iniq- the Established Church’ and of Romanism uity” of the camps. In his New Year’s at the expense of the whole people.” The address for 1904, he scorned the “tricks and Parliamentary procedures manipulated by trifling that led us into it” as well as the A. J. Balfour were worthy of Charles I and “follies and stupidities that marked the “a ghastly travesty of legislation.” This preparation for it.” He lamented the “enor- action will not help but hurt the Church of mous financial burdens placed upon the England as it will emerge as an object of masses of the people by this government “general suspicion,” in the opinions of its of ‘muddle and mess and make-believe.’” adherents “defamed and degraded,” and He inserted an urgent admonition that “It by reflective men outside its pale “scorned rests with you to build up on the ruins of and condemned” for its “duplicity and South Africa a contented, tranquil, self-gov- cunning.”24 erning, and prosperous country.”27 His encouragement of and leadership in Later, however, he supported the par- 64 ticipation of England in World War I, call- mental predisposition and theological out- ing it a “war to make peace eternal” while look, cause for deep despair. considering Kaiser William “the most corrupt and corrupting, deceptive and dia- The events of the last year embrace 28 the whole round earth. Nothing that bolical force the world has yet known.” concerns humanity was left out. The The young men who left his church for war was omnipresent, like the air. combat went “from strong compulsion of Britain was merely a drop in the bucket, and our isles a little thing. duty to God and men” to oppose “armed All peoples felt the shattering, tor- despotism and fiendish diabolism and all turing, diabolical pressure; feel it unrighteousness.” Clifford exhibited no now, and will feel it this year and the next; your children, aye, and their naivete concerning the horror, sacrifice, children, will be drawn within its slaughter, barbarity, and cruelty of war. We widening circles. It is absolutely without parallel in the enormity of must work for its abolition; wars must the wrongdoing that started it, in the cease. The present cause transcended all intensity and range of the suffering that, however. it caused, and in the calamitous effects it has produced and will pro- duce throughout this century.30 We are sure that we are not sacri- ficing millions of young, strong and heroic fellow-citizens for anything Clifford went on to quote with reluctant less than to secure justice for every agreement the observation of a Dr. Dillon, man in every land so that we may breathe it as common air. We are not “Every Government is making its policy enduring the agonies of this long subservient to the needs of that future war strife for perishable wealth and fleet- which is universally looked upon as an ing fame, or for this modern mate- rial civilization which has been built unavoidable outcome of the Versailles up with pride and vain show, and is Peace.” Little wonder that many held Dr. now being judged and condemned Clifford’s observations as oracular. by God, but for the rightful liberty of the spirits of men and of nations, He argued for women’s suffrage and for that self-government of political equality before the Law in all ways. When groups without which they cannot the “suffragettes” finally used aggressive be strong, progressive and fruitful, and for the deliverance of men in all and disruptive means to gain a hearing in lands from the menace of a debas- 1908, Clifford refused to condemn them ing political servitude, which is fatal to the greatness and purity, the outright but stated that “the grounds of peace and usefulness of the life their plea cannot in my judgment be suc- 29 which God has given us. cessfully assailed.” He even recognized that sometime governments will listen only When the war ceased and the Treaty of when violence occurs. Their actions had set Versailles took its place in the history of the cause of women back, however, and international relations, Clifford showed his Clifford was “so anxious that women uncanny insight by lamenting the overly- should soon take their full responsibility severe repression, even the vengeful spirit for the government of the people,” that he manifest toward Germany, in the peace advised the suffragettes to return to “po- settlement. In addition, the severe suffer- litical sanity and a just consideration of the ing of Austria, Serbia, Armenia, Hungary, interest and claims of large public meet- Russia and virtually all other nations gave ings.”31 When the Sex Disqualifications Act Clifford, most often an optimist due to passed in 1919, Clifford remarked that 65 “woman is on the march, as I have been believed, “to secure and to maintain as far saying with a glad heart for many years.” as possible to our fractious human nature The magistrates’ bench, parliament, and the permanent peace of the politically the legal profession were now open and organized peoples of the earth.” Every year “before long the barrier of sex will be he analyzed steps toward freedom in num- entirely abolished.”32 bers of nations. Russia, India, Armenia, Clifford literally despised the House of South Africa, Turkey, Ireland, Italy, and any Lords. He referred to it as “that supreme place where issues of human freedom and anachronism, that ridiculous relic of feu- the rights of self-government were in the dalism.” Their place in the government, balance made Clifford’s agendum for dis- particularly the right of veto, he called “this cussion. “The place of right as against tragedy of aristocratic rule.” He called on might,” stirred his soul as he cheered on progressive thinkers to “fight like grim those who would “ask for the rightful share death to bring this Goliath to the ground.” of grown men in the government of their Again he asserted, “We must get rid, once country.”36 and for all of the hereditary principle and He had great admiration for the free of the power of veto.”33 This Free-Church- institutions of the United States, and man looked with gall and disdain on the believed that its potential for good was reality that “the House of Lords is the final virtually infinite. As early as 1903, Clifford court of the Anglican Church.” As such, severely criticized the British government’s naturally but regrettably, “it is its business tendency toward “alliances with Continen- to defend the property, the monopolies and tal despotisms.” He distrusted military privileges of that State institution.” Indeed, empires” which rested upon their “pha- the Lords not only protect but rule the lanxes of drilled and enforced fighters.” No Church and even worse, “it rules us; we matter what one might think of the Kaiser cannot legislate for ourselves; the way is personally, Clifford insisted that “the true blocked.” The people of England, the most faith is this, the union and the communion capable and cultured nation on the earth, of England with the men and women of “must submit to their dictation, and yet the United States.” They speak the tongue they are not the chosen representatives of of Shakespeare and Milton, breath the same the people.”34 When the power of veto was free spirit and “incarnate it in free institu- removed in 1910, Clifford thought it was tions.” English ideas of freedom have been progress but not enough. “Every title is developed and applied in ways in the retained in all its brilliance, and no lord is United States “not yet possible to us.” “Not lowered by the tenth of an inch in the then, linked gunboat to gunboat with social scale. The successors of the fisher- imperial autocrats like Kaiser Wilhelm men of Galilee are still ‘my lords,’ and the must we march into the future, but joined Archbishop of Canterbury still takes pre- soul with soul with our alert, keen-witted, cedence of the officers of State.”35 self-governing, freedom-loving cousins of Clifford was deeply concerned about the great United States.”37 international relations. Though he recog- This admiration only strengthened over nized its weaknesses, Clifford gave the next decade and a half. Clifford hailed immense energy to the support of the Woodrow Wilson as one of the greatest fig- League of Nations. It is necessary, he ures of modern history. The entry of the 66 United States into World War I, Clifford prime mover also in the eventual merging announced as “the transcendent event of of and Particular Baptists 1917.” As marvelously gifted at hyperbole in the Baptist Union of 1891. Clifford was as he was at righteously poignant invec- the first, and unanimous, choice for presi- tive, Clifford asserted, “There is nothing to dent of the in 1905 compare with it in all the annals of the when it met in London. The Evangelical past.” After having tried brilliantly and Free Church Council in England elected appropriately to avoid war, Wilson and his him as president in 1898. aids saw the true despotism and tyranni- His election as editor of the General cal ambitions of Kaiser Wilhelm and set Baptist Magazine in 1870 at 34 years of age aside the Monroe Doctrine for the sake of testifies to the esteem Clifford enjoyed in truth and freedom. the eyes of his contemporaries. His intel- lectual energy and religious zeal endeared The descendants of the Pilgrim him to those who saw him as defending Fathers, whilst loving peace with all their hearts, loved liberty more, and their cause. This winsomeness and zeal, therefore they came to do battle on however, combined with doctrinal roman- behalf of a world menaced with uni- ticism and minimalism to provide the versal servitude, and to uphold their faith in the principle asserted by avenue for the encroachment of liberalism their President that “no right exists into the Baptist Union. to hand peoples about from poten- The characteristic showed up early in tate to potentate as if they were property.” Clifford’s preaching and constituted his With all our hearts and with one view of qualifications for ministry. In 1873 voice we welcome the modern Pil- he wrote six short articles called “Papers grims, and give thanks to the God of the Pilgrims for sending them to on Preaching” for the General Baptist Maga- Europe in this hour of the world’s zine. Does a man have faith? I do not mean, need.38 Clifford insists, “has he a bundle of beliefs, all appropriately labelled according to Clifford as a Theological Shaper somebody’s theological system and ready Doctrinal Minimalism to be spread out before an Examining The confidence Baptists had in Clifford Committee like so many hard geological as an energetic spokesman and represen- specimens.” But does he walk by a firm and tative of issues of freedom and conscience living trust in the Savior? Does he have a unfolded in his election to several con- broad sympathetic nature? The man of spicuous offices. The General Baptists warmth and sincerity who can “glow into appointed him as editor of The General Bap- a real ardour of enthusiasm over moral and tist Magazine in 1870, a responsibility in spiritual ideas and facts” differs entirely which he continued for fourteen years. In from the “cold, narrow, hard spirit, ready spite of the general knowledge of his highly to…cherish petty resentments” who personalized doctrinal positions and his becomes a “dissector of creeds, a classifier growing reputation as a controversial of the opinions of others, a systematizer of political figure, he served as vice-president theology.” Such a miscreant will never of the Baptist Union in England in 1887 become a “living, heart-moving, character- when the Downgrade controversy broke elevating preacher.”39 Vital Christian and as president in the next year during ministry, deep Christian conviction, and an attempt to resolve it amicably. He was 67 transforming Christian spirituality could and that the immersion of believers is the easily bypass historic confessional Chris- only Christian baptism,” stood as an open tianity by Clifford’s measurements. door to error and “involves a strain on the Clifford had little positive to say about frail fabric which it is ill adapted to bear.” confessions and creeds. He looked forward He wrote Dr. Culross expressing clearly the eagerly to the day of creedless religion. In danger to which the Baptist Union sub- 1909 Clifford saw as a very encouraging jected itself in absence of a . sign the call of for the “abo- lition of creed subscription as a condition So long as an Association without a creed has no aliens in it, nobody of ministry in the Presbyterian Church.” So can wish for a creed formally, for the be it, agrees Clifford. Subscription is spirit is there; but at a time when “useless,…unwise,…[and]harmful.” Then, “strange children” have entered, what is to be done? Whatever may playing the part of historical pundit, theoretically be in your power, you Clifford asserts, “Our Baptist fathers have practically have no power whatever. always said so; and it is a proof of the sway You will go on as you are; and, unless God’s grace calls back the of a truer conception, both of the Church wanderers, their numbers will and of the ministry, that this principle increase, and their courage will cause them to speak out more should receive such acknowledgment.”40 plainly, to the sorrow of the faithful His New Year’s Day sermon for 1920 ones who shielded them in patient 42 summoned sympathy for the vision of hope of better things. Mohammedan and Christian standing hand in hand in defiance of the divisive Clifford answered in the pages of the elements of caste, color, and creed. A creed, Pall Mall Gazette. Such a declaration might said the Mohammedan is the “idea that a help general knowledge, witness-bearing, man must adopt my religious formula or and common service, but “Baptists never he never by any possibility can enter my forget that they are the lineal descendants heaven.” Clifford desired to “open the of the first assertors of the capital and doors of the Church to men who do not emancipating doctrine of liberty of con- accept the dogmas and beliefs of Western science.” Because of this “they fight against Churches, but are eager to learn for them- creeds … as weapons of clerical absolut- selves what is the mind of Christ.” Clifford ism, tools of theological tyranny, padlocks believed that churches need to “escape on the Bible, and foes of Christian brother- 43 their past,” their formalism, their ortho- hood.” doxy and return to the truth of Jesus who In spite of such a view, or perhaps leads each generation willing to hear him because, Clifford worked actively with the from its shriveled theology and barren Baptist Union Council in addressing the ethic.41 concerns of and his In the heat of the Downgrade contro- brother James concerning the necessity of versy in 1887, Spurgeon called for a defi- the Union’s declaring itself on vital doctri- nite declaration of beliefs on the part of the nal issues. According to Marchant, “the Baptist Union. In Spurgeon’s opinion, the main body of the theological statement fundamental principle of the Union “that finally proposed to the Assembly in April, every separate church has the liberty to 1888, as a statement of its common faith, interpret and administer the laws of Christ, was really Dr. Clifford’s Declaration” that 68 had been adopted by the Baptist Union another, and with our fellow-Chris- tians on the great truths of the Council in February. Spurgeon’s opinion Gospel, the Council deem it right to that the Council was “too largely commit- say that: ted to a latitudinarian policy beforehand” A. Baptized into the name of the Father, and the Son, and the Holy to be of any substantial help in the confron- Ghost, we have avowed repentance tation proved true.44 The ad hoc confession towards God and faith in the Lord addressed specific issues about which Jesus Christ—the very elements of a new life; as in the Supper we avow Spurgeon had raised questions, particu- our union with one another, while larly in the Sword and Trowel. When the partaking of the symbol of the body of our Lord, broken for us, and of Baptist Union assembled in April of 1888, the blood shed for the remission of it adopted this six point confession of Faith sins. The Union, therefore, is an by a vote of 2000 to 7. association of Churches and Minis- ters professing not only to believe The vote largely is due to Clifford’s the facts and doctrines of the Gos- expertise in public address. He preached pel, but to have undergone the spiri- in the morning of the meeting on the sub- tual change expressed or implied in them. This change is the fundamen- ject “The Great Forty Years; or, The Primi- tal principle of our church life. tive Christian Faith: its Real Substance and B. The following facts and doctrines Best Defence.” He spoke of the Masterhood are commonly believed by the churches of the Union: of Jesus as that one authority which could (1), The Divine Inspiration and not be divided. In his inimitable way of Authority of the Holy Scripture as the supreme and sufficient rule of weaving together evangelical words and our faith and practice; and the right pertinent Scriptures to give an impression and duty of individual judgment in of historic as a façade to the the interpretation of it. (2), The fallen and sinful state of substance of modernism, Clifford won the man. day; enormous applause and an over- (3), The Deity, the incarnation, the whelming vote along with shining reviews Resurrection of the Lord Jesus Christ, and His Sacrificial and followed the performance. According to Mediatorial work. Marchant, James Spurgeon spoke of the (4), Justification by faith—a faith that “delight and inspiration with which he had works by love and produces holi- ness. listened in the morning.”45 (5), The work of the Holy Spirit in The statement, written by Clifford, the conversion of sinners and in the sanctification of all who believe. proposed to the Union by the Council, (6), The Resurrection; the Judgment and adopted in April, 1888, in vocabulary at the last day, according to the 46 and phrase bears all the marks of the words of our Lord in Matt. 25.46. latitudinarianism Spurgeon feared and observed. Its assertions could, and doubt- Spurgeon, well aware of the slipperiness less did, bear two essentially different of unexplained assertions in a latitudinar- interpretations. The controversial context ian atmosphere, found no consolation but of its provenance informs every nuance. much distress in the confession and par- ticularly the enthusiasm with which it was Whilst expressly disavowing and adopted. Clifford had demonstrated his disallowing any powers to control mastery of a crowd; his success demon- belief, or to restrict enquiry, yet, in view of the uneasiness produced in strated also that piety, fervor, and courage the churches by recent discussions, were valued with equal, if not greater, and to show our agreement with one 69 affection than soundness and clarity of doc- of the New Connection, John Clifford. trine. Gwilym O. Griffith in reviewing Charles Bateman’s biography of Clifford Marchant’s book, Dr. John Clifford, inserted contains Bateman’s personal testimony his personal judgment on the “Down- that Spurgeon did not “rank Dr. Clifford grade.” He agreed with the Council’s view among the heretics.”47 Spurgeon, accord- that since Spurgeon made public accusa- ing to Bateman, believed Dr. Clifford was tions, he should have provided names. Just misunderstood. Exactly what confidence as clearly he saw no way the controversy such an anecdote deserves might remain a could have been avoided. Slick diplomacy mystery, for one cannot rank Spurgeon might have pushed the problem under- among the theological dimwits nor con- ground but would have spread an infec- clude that Spurgeon was ignorant of tion of mistrust and rancor through the Clifford’s flair for embracing the new and whole body. Spurgeon, he believes did the enfolding modernism into his Arminian only thing consistent with his views in pietism. Spurgeon’s reticence to name leaving the Union. Though it cost him the Clifford, or indeed any one, among the fellowship of brethren he loved dearly, the suspected can only come from what Union could never have acquiesced to “Mr. Bateman called Spurgeon’s “warm admi- Spurgeon’s authoritarian and doctrinal ration of Dr. Clifford’s fine character.” position.” Neither Clifford nor the Union It is just as clear, however, that Spurgeon was prepared for such restrictions. With did not include Clifford among those with admirable candor Griffith also recognizes whom he had “no sort of disagreement.” that Spurgeon was not at fault “on the main In November of 1887 he wrote Dr. Culross, issue . . . as the history of the last thirty years then President of the Baptist Union, of his has clearly shown.” essential spiritual union with MacLaren, Aldis, and Angus. Because they were “all The movement away from the old standards of thought and faith had Christians and Baptists” they would find already set in, and it was not simply “many ways of co-operation” though they that here and there a dogma was stayed “in the Union” while he was “out being recast; the entire authoritarian basis of belief, the very foundation 48 of it.” Spurgeon’s misgivings and sub- of orthodox standards, were being stantial fears concerning the doctrinal undermined. The tell-tale yawning stability of the Union soon proved to be cracks and fissures in the flooring of orthodoxy might for a time be concrete and belied the popular notion smeared over with irenic formula- that they simply constituted the wild tions of “things most surely believed,” but to patch the cracks imaginings of a sick, tired, overworked, was not to save the foundations. To doctrinally-fastidious preacher/war-horse. change the figure, the ship was cast- Robert Hall, should he return, would stand ing off from the old moorings, and it was small comfort to Mr. Spurgeon with mouth agape as he stared into the piti- to be assured that the drift was ful little core of beliefs far more diminu- hardly perceptible and that the most tive than he ever anticipated they should seaward-looking among the crew were nearer the shore than he be. The Baptist Union constituency would thought.49 look cold in the face of an aggressive and destructive liberalism in the wiry and The controversy engaged the convic- energetic body of its much-beloved pietist tions of one who desired the tried and true 70 stability of terra firma and one who was for infallibility for itself. Neither Jesus nor the launching out into unknown and often Apostles should be quoted in favor of uncharted waters. “It was in the ordering inerrancy; in fact, it is more consistent with of Providence,” a merciful Providence in all we know to believe that men moved by Griffith’s opinion, “that the year which saw the Holy Ghost should not be error-free. the outbreak of the dispute was the year of Third, to use inerrancy as a doctrinal Clifford’s presidency of the Baptist Union.” safeguard was useless and unnecessary “Two nobler spirits never opposed each according to Clifford. Most people are other,” he continued; “Spurgeon was for saved simply upon hearing a simple testi- terra firma, Clifford for the open sea.” mony from a preacher of the cross and have no concept of inerrancy one way or the Biblical Inspiration other. Furthermore, the dogmatism Clifford, president of the Baptist Union demanded by the inerrancy doctrine is out in 1888, published a book after Spurgeon’s of harmony with the actual facts of Scrip- death entitled The Inspiration and Authority ture. True doctrine can only be harmed by of the Bible. In commenting on the useful- such close identification with this untimely ness of this book, G. W. Byrt says that doctrine. Given the spirit of the modern Clifford “frankly faced the many serious world, the teaching of inerrancy is one of questions which the new ways of thinking the surest ways of frustrating the redeem- and recent scientific discoveries had raised ing purpose for which the Revelation of the concerning Scripture.” Byrt believed that Christ is given.52 the book proved to be “effective help” to Preaching at Westbourne Chapel on “thoughtful people” who needed “guid- Sunday evening, September 15, Clifford ance towards an intellectually secure rea- presented a defense of the credibility of son for the faith that was within them.”50 Christianity entitled “The Supreme Test of Clifford’s forthrightness certainly vindi- Every Religion.” He argued that “ground cated Spurgeon, for Clifford affirmed in of our appeal . . . rests upon experience, unambiguous terms that he definitely but not upon the experience of an indi- rejected the inerrancy and infallibility of vidual.” Nor does the appeal rest on a Scripture. In fact, Clifford believed that “we church, or a group of churches or a sup- seriously imperil the authority and limit posed infallible head of a group of the service of Scripture every time we churches. In addition, it is “not on a book, advocate its absolute inerrancy.”51 In a though that book be the Bible, but on the chapter entitled “Three Defences of an accumulated experiences of Christian men Inerrant Bible,” Clifford makes a deter- throughout nineteen centuries. . . . We do mined effort to dismantle some of the not say with our fathers of fifty years ago, major arguments for inerrancy. First, the ‘Here is the Bible; you must accept it, must autograph theory is indefensible since it believe it word for word’.” Through much can be neither proved nor disproved in the critical reflection on the New Testament absence of the autographs and assumes modern Christians could have a substan- God was careless in not preserving them. tial body of facts favorable to Christianity. It is “as unwarranted as it is useless, and That helps some but does not carry us all as mischievous as it is unwarranted.” Sec- the way, for “the appeal is really to the ond, Clifford denies that the Bible claims massed experience of Christian men 71 throughout the centuries.”53 against the autograph theory was irrel- evant since Clifford rejected the authority Christology and Scripture of many passages whose text is undis- Even this “massed experience,” how- puted. Parts of the Old Testament teach ever, could be somewhat misleading, par- a mechanical deism, a low morality is ticularly if the believer pays more attention justified by attributing actions to God’s to the words about Christ than to the command, and the imprecatory inspiration received from or the feeling advocate unrestrained hate towards one’s about Christ. The authority of Scripture for enemies, according to Clifford. The find- Clifford lay in the believer’s encounter with ing of the autographs would neither the living Christ. Under the guidance of the change those passages nor Clifford’s Holy Spirit, who will guide us into all truth, rejection of them. Clifford well recognized the simple Christian can discern the true that fact. Christ from the false or embellished Christ His treatment of Christ’s view of Scrip- in Scripture. One can discern the Christ of ture is shallow and reveals his epistemo- faith from the Christ of history simply by logical inconsistency and subjectivity. He reading the text and bearing in mind the claims that Jesus “distinctly and with tendencies of admirers to exaggerate and repeated emphasis, sets his authority embellish by manufacturing deeds and against, and over, that of the legislative words Jesus never did or said. Given such records of the Old Testament.”56 He also a principle of interpretation, one could only denies that Jesus ever had any intention of conclude that the most exalted and extreme defending the verbal truth of Scripture, but claims of Jesus were those produced by the was here in person to “bring the Divine community. “The disciple . . . surrounds ideal into the actual experiences of the hour his master with a spectacular magnificence of men.”57 of external and meretricious glory, a flimsy His of the Scriptures with and gaudy covering that the original which he dealt is faulty, and reflects prior would despise.”54 Therefore, those adherence to the results of the burgeoning elements of his life that appeared to be historical-critical method. He also omitted supernatural and the radical claims he the preponderance of Scriptures relevant made to deity must certainly be the work to that subject and dismissed the Apostolic of the community. Clifford was confident, witness to the inspiration of Scripture with moreover, that the pious will have no incredibly insufficient investigation. His trouble discerning where he hears the true mishandling of 2 Timothy 3:16 reveals the Christ and where he hears the echo of the impressionistic and non-contextual way in community.55 which Clifford uses biblical language: Clifford’s criticisms and reconstructions, however, are both inadequate and point- Is there no “breath of God” in Eccesiasticus? Are not the books of less. His rejection of the autograph theory the Maccabees profitable for instruc- because it is hypothetical shows that he tions in righteousness? . . . Was the never grasped the principle that a stream New Testament in existence as a whole before the middle of the Sec- is never purer than its source and at all ond Century? Surely these and simi- points where it remains uncorrupted it is lar considerations ought to make us just as pure as its source. Also, his arguing pause before we take the sayings of Paul about his own Inspiration, and 72 of Peter about the Inspiration of the sis, one can only be sure of the voice of God, Prophets and use them as if they had in their minds at the time every when his consciousness assures him that chapter and verse of either the Prot- he has properly read the universal Chris- 58 estant or the Roman Catholic Bible. tian consciousness and he speaks the mind of the Spirit. Paul, as indicated above, was not the Clifford breathed such fire in asserting only apostle to suffer at the hands of the direct authority of the Spirit or of Christ Clifford. Peter’s statement in 2 Peter 3:16 in the human conscience that even a con- concerning Paul’s writing is not mentioned servative inerrantist like A. T. Robertson and his affirmation concerning the Spirit’s could be taken away in admiration. activity in inspiration is managed in an In Modern Baptist Heroes and Martyrs equally irresponsible manner. published after the 1911 meeting of the Baptist World Alliance (at which Clifford Inspiration is not always Revelation. It is a movement of God within the preached), Robertson included a chapter soul. It is essentially subjective; it is on the still living and energetic Clifford, a human and it is perfectly consistent man “born of the stuff of which martyrs with all we know of God’s action . . . that men moved by the Holy are made.” Robertson recalled Clifford’s Ghost . . . should not be error-proof. presence at the 1905 formation of the Bap- The Bible . . . is a collection of frag- tist World Alliance and Clifford’s election ments, of quotations, of comments upon quotations, . . . of genealogies as its first president. Robertson said that and laws, written by men, and in “it was the delight of that great body to parts edited and re-edited by men, and it is not fair to contend that elect Dr. Clifford;” he recalled also that Peter’s statement includes every “his every appearance was the signal for line within the Testaments, and is unbounded enthusiasm.” He also men- applicable to each part in the same sense.59 tioned that it was “one of the proudest occasions” of his life to stand on the plat- Clifford’s method of interpretation form of Westbourne Park Chapel from leaves many questions unanswered and which Clifford has sent forth “his clarion provides no criteria by which to judge the calls to battle.” Clifford “has caught with claim to credibility of any doctrine. Dis- all his might the Baptist message and he agreement over which words and actions sounds it out before all the world.” are really those of Jesus can be resolved by Robertson lauded Clifford as one whose no court of appeals, outside of the “spirit- “spirit is unconquerable” and whose led consciousness” of a third party. Clifford “optimism is grounded in God.”60 was quite confident that Jesus’ promise of To Robertson the sermon was a “won- the Spirit to “guide you into all truth” was derful apologetic.” The three paragraphs given to all the generations of Christians he quotes concern the pre-eminent author- as well as the Apostles. Through much ity of Christ. “The deepest impulse of Bap- painstaking, proper application of reason, tist life,” according to Clifford, “has been and scientific interpretation of Scripture, the upholding of the sole and exclusive the Spirit guides us into the truth. “It is not authority of Christ Jesus against all possible that truth itself is given us, as you may give encroachment.” Encroachment on Christ’s a book to a reader, . . . but we ourselves are authority could come even from Scripture taken where the truth is.” In the final analy- according to the sermon. His words are 73 characteristic of the attractive packaging of apostles is impossible to maintain. Follow- a siren’s call to destruction. ing Jesus endears the authority of the Bible to a person and establishes its revelatory He is Lord of All, and He only is capacity and authority for all thought and Lord of all. Our conception of Christ’s authority is exclusive. We action. Such misleading rhetoric, and refuse to everybody and everything Clifford was a master of it, frequently flows the slightest share in it. It is absolute, from his pen, as it must have from his unlimited, indefeasible, admits of no question, and allows no rival. The mouth and enmeshed his hearers in a net right to rule in the religious life is in of confusion from which they rarely could Him and in no other, be he as saintly escape. If James Spurgeon and A. T. as St. Francis, as devout as St. Ber- nard, as loving as John, or as practi- Robertson found Clifford’s passionate cal as Paul; not in any offices, papal, presentation irresistible, though given in episcopal or ministerial, not in tra- defense of a liberal theology destructive of dition, though it may interpret the goings of the Spirit of God and true Christianity, some of the astonishment, illustrate the effects of obedience and even mystery, as to how he carried the disobedience; not in the Old Testa- ment not [nor?] yet in the New, crowd on that poignant day in the Baptist though their working values are Union in 1888 is explained. great, since they enable us to know In rejecting the necessity of inerrancy as His mind, understand His laws of conduct and partake more freely of a doctrinal safeguard, Clifford severely His Spirit; . . . Jesus Christ holds with begs the question. He begins by assuming us the first place and the last. His that any doctrine affected by his “experi- word is final. His rule is supreme.61 ential” method of interpretation is certainly Neither Paul nor John, the Old Testa- not essential to the Christian faith. If a doc- ergo ment nor the New may usurp the place of trine falls it is not essential, , the loss of Christ, according to the impassioned rheto- inerrancy affects no essential doctrine. A ric of John Clifford. Ontologically, no Chris- thorough reading of Clifford’s works, tian will disagree. Jesus alone is Lord; He however, shows that he had in fact com- has no equal for He is God the Son in the promised some basic evangelical truths flesh of our human nature. One of the iro- that Spurgeon considered essentially and nies of this point is that Clifford did not broadly Christian. have a view of the Lordship of Christ that would make it right for a mortal to follow Universalism him with such ardor. Clifford would seek For example, Clifford’s highly rhetori- to convince us all to be idolators. But he is cal messages on evangelism fail to escape not really speaking in the realm of ontol- an implicit if not an explicit universalism. ogy when he begins to set the authority of In 1920, Clifford delivered the first series Jesus in comparison to the authority of of “The John Clifford Lectureship” estab- John, Paul, and the Bible. He is dealing with lished by the National Council of British an issue of epistemology as it relates to Brotherhood. The lectures were published The Gospel of World authority, not ontology as it relates to as a book under the title Brotherhood According to Jesus authority. While an infinite ontological . Chapter 3, “Is superiority defies contradiction, even the man as man a son of God?,” reveals these contradiction of Clifford, epistemologically tendencies quite clearly: the distinction between Jesus and His 74 Jesus never treats the fact of sin as forsake him. “He will not leave man to breaking off or hiding the filial rela- 64 tion of the offender to God . . . As perish.” If he could see Emerson as a sin does not destroy God’s relation Christian, and could represent the Moham- to us as Father, so it cannot prevent medan as a man of true faith, we are not or end our relation to Him as sons . . . As the holiness of the new surprised when we find Clifford through- redeemed and regenerated soul does out his public ministry rejoicing in those not create the relation, so sin does “saints of social reform outside the not extinguish it. It is eternal. It is fundamental. The prodigal son is Churches, full of faith and of venture and still a son, and it is not likely the strong in the conviction of the final triumph fatherly heart will forget him, or that of righteousness.”65 This final triumph of he will find rest till he sees him seated at the family table . . . Accord- righteousness would be greatly aided by ing to Jesus, then, man’s sonship to the League of Nations. If given the oppor- God is an indefeasible fact, a glori- ous gospel, Sin does not destroy it, tunity and resources it deserves, the . . . Thus the truth that we are the League will point to paths “we have to take children of God, and that he is our if we are to reach the condition where men Father, embraces, completes and harmonizes all other truths we pos- may realize that they are brothers predes- sess regarding Him, ourselves and tined to live together as sons of God.”66 62 our world. Furthermore, if the community in writing the gospels tended to embellish or exag- Consistent with his universalism, Clif- gerate on Christ’s person, as Clifford was ford rejected eternal punishment and quite willing to admit, they certainly could interpreted those biblical passages that fall prey to exaggerated and “gaudy” views seem to indicate such as judgments upon of punishment. world civilizations. Empires that failed in incorporating adequately the concept of Atonement and Imputation the brotherhood of man into their culture Clifford denied a penal substitutionary would perish never to rise again. However, view of the atonement. He sought to main- these judgments, according to Clifford, tain the word “vicarious” but so inter- were not brought against individual preted it as to render it senseless as far as people. As reported in the Christian World any historic understanding of the word is Pulpit, when he preached his presidential concerned. Clifford has no patience with address at the International Brotherhood “the ‘appeasing’ content of the symbol of Congress, Clifford warned, “It is demon- propitiation” and claims that the “paying strated once more that the moral order of a debt” metaphor is “so seriously charged the world is fixed and determined for the with error as to make it more mischievous punishment, yea, the eternal punishment, than useful.” He reduces the rich store- of arrogant, self-seeking, hard-hearted, and house of New Testament allusions to grasping nations.”63 sacrifice and death to an ambiguous affir- Clifford’s universalism rescued him mation that these simply refer to, in the from the dilemma proposed by the possi- words of Livingstone, “the inherent and bility that one’s reason might fail to assure everlasting mercy of God made apparent him of truth. Even in those cases where the to human eyes and ears. . . . It [the death of searcher is beset by confusion, Clifford Christ] showed that God forgives because assures him that since he is God’s work- he loves to forgive.” He rejects the ransom manship, God can never leave him or 75 and satisfaction theories and denominates be blinked, as it is not to be exaggerated.”68 the theories of imputation connected with The child considered as a musical instru- the traditional doctrines of substitutionary ment will respond accordingly so that if atonement and justification by faith as one touches the “keys of faith, affection, unethical. His caricature, common to the conscience, . . . out come melodious songs liberalism of his day, objectifies one point for God and man.”69 If we appreciate “to of Spurgeon’s Downgrade summary: The the fullest extent the divine dignity of the atonement is scouted. child that is in our trust” and put into play the nurturing principles most adapted to Add to this the non-ethical doctrine foster the positive application of intrinsic of the external transfer of guilt, and merit; the acceptance of the processes powers, right religion results. “Religion is of courts of law with all their glaring the growth of the whole man in allegiance faults and inevitable imperfections as to God,” so we are to believe, “and in the adequate representations of God, though always obscuring and often service of his fellow by a wise forth- omitting the very heart of God; and putting of faith and conscience, love and it becomes clear that the whole foren- hope, humbleness and obedience.” In pur- sic theory bases the redemption of man not on the fact of the Divine suit of the thesis that “God’s chief work, Fatherhood revealed in it, but on the so far as we know it, is the education of arbitrary and cruel despotisms of the men,” Clifford sets forth his ideal of the Imperial Court of Rome.67 forming of Christ in the heart. The rejection of imputation in atone- We have to nurture children for God ment immediately poses the problem of the that have much that is relatively orthodox doctrine of original sin. As a Gen- good in them, with also much that eral Baptist, Clifford already had a predis- is decidedly evilward, and we must adjust our training accordingly, not position toward minimizing the effects of leaving them to sin in hope that they original sin. His temperament, education, may one day experience a conver- and chosen sources of intellectual growth sion, but striving with all our might to educate them so that if possible and development fed his doctrinal bias. As they may grow up in the love of early as 1867, Clifford wrote as if spiritual- Christ, and likeness to Christ, and never be called to know a sudden, ity and godliness rested in embryonic form dateable, and describable transfor- in the child alongside latent lusts and self- mation.70 ishness. Proper training would cause the one to grow and diminish the impact of In the middle of much that is commend- the other. In Christian Nurture Clifford com- able and wise, scriptural and heavenly, pares a child to a seed awaiting the proper Clifford poises his tentative doctrine of sin. conditions for growth and to a musical He wants to develop youths with “strong, instrument awaiting the hand of a master stable, and healthy affinities for goodness, musician. Every child has “certain powers who love it with all their hearts.” He wants which must be distinctly recognized.” to see Josephs and Daniels in whom “the These powers include godward compul- leaven of frivolity will not give decay to sions as well as “warfare with lusts.” The their solid thoughtfulness, nor corrupt their whole nature “waits in responsive attitude manful piety.” He envisions a Christian the touch of the parent’s hand.” “The fact nurture that promotes a “full and deter- of sinful bias,” Clifford writes is “never to mined hate of all evil, a pure and quick eye 76 for the lurking places and subterfuges of Clifford, vice-president and president of sin, and an absorbing affection for the per- the Baptist Union in the initial years of the son of Christ.”71 He encourages the devel- Downgrade, it is no wonder that Spurgeon opment of these through a love that wins considered the case hopeless and proved over the “rebellious and headstrong hesitant to reveal the names of those he nature” and is unafraid to strike itself by opposed. Several observations close this disciplining another. The eye of disciplin- brief profile of John Clifford. ing love fixates on the production of a Clifford’s ministry spanned the years in “godly, strong, and holy man.”72 But he which a disturbing shift occurred. Build- wants it grown from the intrinsic energy ing on the influence of Robert Hall, Jr., Bap- of goodness, faith, and love that proper care tists of the Baptist Union showed strong will develop; he wants it without a felt con- resistance to singular attempts to set forth version, and he wants a righteousness that precise doctrinal definition. They were springs from within, born of their prin- satisfied to envision Christianity as an cipled realization of the “fatherly relation amorphous evangelical “experience” or of God to them as revealed in Jesus “spirit” rather than evangelical doctrine. Christ.”73 Sir James Marchant in speaking of Evil is present, yes, and powerful, and Clifford’s strategic address before the finds occasion in each person for its dis- spring assembly of 1888 said, “It reminded torting and destructive manifestation. But the Assembly of those primitive days when an original sin that both condemns and the one Authority that all could accept was corrupts so thoroughly that mankind with- not yet divided, exploited, or timeworn.” out exception is its slave Clifford found no “The Masterhood of Jesus Christ,” that is, space for in his theology. Spurgeon claimed the powerful impression of his person in the doctrine as a non-negotiable. Clifford the minds and hearts of his original follow- rejected it by minimizing the importance ers before they began to write their impres- of the historic space-time fall of man. The sions in the words of a book, was “all in microcosmic impact of Christian nurture all.” The address “gave the central position in the individual replicated the macro- to the cross—and that is the gist of cosmic amelioration of the entire race ‘evangelicalism.’ It drew the saving infer- through the developmental powers of ences for society, for progress, for men in spiritual evolution. Clifford accepted the all their groupings and for mankind in all judgment of biological evolution concern- its totality, for which the evangelical faith ing the ascent of man and transferred that would be the best basis and guarantee— into the spiritual sphere. Just as evolution if it would only unfold its own implica- experienced many deviations and degra- tions.”75 However, merely a central posi- dations along the way, so has man’s spiri- tion to the cross does not mean that one tual progress seen intermittent periods of has a historically evangelical interpretation decline, though, in both cases the predomi- of the cross. Clifford obviously did not. nant trend is upwards. “In short, not one The word evangelical became so debased ‘fall of man,’ but a succession of falls.”74 that A. C. Underwood could apply it to T. R. Glover (as well as call Glover Baptist Identity “Christocentric”), who expended great In view of these positions assumed by amounts of intellectual energy seeking to 77 undercut the supports of historic Christian- revealed not only a decline of confessional ity. Underwood also calls Clifford “an identity, but a reinterpretation of some ardent evangelical” and betrays the present peculiarly baptistic ideas. For a denomina- stance of the Baptist Union by commend- tions whose view of the ordinances so ing Clifford for not confusing “the per— precisely depended on the regulative prin- manent element in Christianity with its ciple of biblical authority, the surrender of theological expression”76 any recognizable view of Scripture as the The alarm created in 1971 by infallible rule of faith and practice posed a Taylor, principal of Northern Baptist Col- major problem. In addition, the defining lege, when he denied the deity of Christ in ordinance of believers’ baptism by immer- an address at the Baptist Union Assembly, sion, at one time the sole doctrinal affirma- made conservatives in the Baptist Union tion of the Baptist Union, fell into the push for a stronger statement of doctrine. category of personal conscience rather than Any reprimand of Taylor, however, failed church requirement. Clifford’s church left to materialize as the Council thwarted the whole question of baptism to the those attempts. Spurgeon-like many individual conscience. The church’s Con- churches withdrew over this theological stitution, composed by Clifford, stated, failure in the Union. “Every applicant for membership is urged But Taylor was not through. He pub- to consider the Lord’s will on this subject, lished in 1977 A Plain Man’s Guide to the but the rule followed is ‘Let every man be Incarnation explaining how the doctrine of fully persuaded in his own mind,’ and act the incarnation has taken its place among according to his judgment of the Master’s other items of non-sensical rubbish such teaching. The whole question is left to the as a literal creation of heaven and earth as individual conscience.”78 described in Genesis 1 and 2 and the theory The matter of conscience itself under- of a verbally-inspired Bible. Now, however, went alteration as many interpreted the “we don’t believe in miracles and we don’t Baptist principle in terms of a humanistic believe in the intervention to crown all in- view of liberty of conscience rather than a terventions, namely the Incarnation.” This view centered on Scripture and the nature frees us also from the “rather rude and very of the Gospel. Cornelius Woelfkin wit- unfair” implication of exclusivity in Chris- nesses to Clifford’s impact in this area in a tianity and makes it inconceivable “that the letter to Sir James Marchant. Woelfkin, an God who acted in Jesus has failed to act in American Baptist liberal who forestalled other equally important ways for the good the Northern Baptist Convention’s attempt of mankind.” We may now be free to say to adopt a confession of faith in 1922, wrote, quite frankly that “the Godlike quality “We regard him not only as the outstand- about Jesus did not arise from the fact ing champion of Baptist principles in the (sorry) that he was God anymore than we English-speaking world, but as a gift to all are God.” Now we can quit “toeing the line the Churches in his great advocacy of the over the incarnation.”77 Clifford had beat freedom of the spirit in things pertaining Taylor to the punch a century earlier. He to God and religious duty.”79 was simply more refined, earnest, and Clifford’s management of The Down- pious than Taylor. grade Controversy showed that many Clifford’s tenure among English Baptists ministers were either unwilling to come to 78 a full understanding of issues at stake or 2:325 were willing to compromise truth for the 33Hall, Works, 1:94. sake of unity. Even the six-point statement 44Hall, “Reply to Kinghorn on Terms of of 1888 was worded in such a way that men Communion,” Works, 1:271 of opposite opinions could agree with it. 55Hall, “On Terms of Communion,” Works, The Union had been formed for the practi- 1:99. cal benefits a closer association of indi- 66Hall, “Introductory Preface to ‘Help to vidual churches would give, and few Zion’s Travellers’,” in Works, 2:333. safeguards were taken to protect their 77Hall, Works, 2:145. doctrinal integrity. Probably they never 88Graham Hughes, Robert Hall (London: fathomed that such safeguard would be The Carey Press, 1943) 144-145. needed. When trouble came, the vast 99Hall, Works, 1:21. majority preferred unity at any cost rather 10Hall, Works, 1:105. than obedience to Scripture. 11This paraphrased description of the times was taken from John Clifford. Conclusion “The International Mind in 1919” in the The mid-nineteenth century brought a Christian World Pulpit, vol. 97 (January noticeable shift in the thinking of many 7, 1920) 1. Baptists. Clifford’s success and popularity, 12G. W. Byrt. John Clifford: A Fighting Free whether a cause or simply an indicator, Churchman (London: The Kingsgate marked a revolutionary shift in the , 1947) 18 self-concept. The Baptist Union opted 13Ibid., 11. rather for ill-defined doctrine so that 14Sir James Marchant. Dr. John Clifford, C. external unity might be maintained and H. Life Letters and Reminiscences (London: chose the path of Clifford rather than that Cassell and Company, 1924) 13-14. of Spurgeon. Whereas, biblical infallibility 15Ibid., 15. was the mainspring of authority and spe- 16This discussion of Clifford’s view cific doctrinal content mattered in the B. C. of Emerson is based on his sermon (Before Clifford) period, now human “Emerson: His Ideas and Influence” in consciousness and freedom became the The Christian World Pulpit, vol. 63 (June mainspring of authority. Specific doctrine 17, 1903) 380-382. fell into disfavor as cold, calcified, and a 17 Ibid., 382. tyranny to human liberty. Baptists began 18Marchant, 24. Marchant’s account of to work within a Cartesian rather than a Clifford’s college days (of which he says, Pauline framework. No matter that “Few records remain”) relies on reminis- Spurgeon couldn’t bring himself to name cences by Clifford in his last days. the offenders. It probably would have Bateman records the college experience made little difference. in the same pattern with Marchant but, as Bateman wrote about twenty years ENDNOTES earlier some of his statements are of the 11Robert Hall, The Works of the Rev. Robert “he told the writer” variety. (Charles T. Hall, A. M. 2 vols. (New York: G. & C. & Bateman, John Clifford: Free Church Leader H Carvill, 1830) 2:211. and Preacher [London: National Council 22Hall, “Essay on Antinomianism,” Works, of the Evangelical Free Churches, 1904] 79 30). Byrt relies heavily on Bateman of Religious Liberty,” in Modern Bap- in negative overtones. and Marchant, many times para- tist Heroes and Martyrs, ed. J. N. 40Clifford, “The Surprises of 1908,” 15. phrasing the lengthy primary Prestridge (Louisville, KY: The 41Clifford, “The International Mind in quotes found in Marchant. World Press, 1911) 262. 1919,” 5-6. 19Marchant, 44. Bates College, orga- 27Quoted in Byrt, 141. 42C. H. Spurgeon, C. H. Spurgeon nized in 1863, was a Free Will Bap- 28Clifford, “Saving the Soul of the Autobiography, 2 vols originally pub- tist College located in Maine. World in 1917,” 5. lished as four (: The Ban- 20John Clifford, “Saving the Soul of 29Ibid., 1. ner of Truth Trust, 1976) 2:478-479. the World in 1917,” in The Christian 30John Clifford, ”The International For the Baptist Union statement World Pulpit, vol. 93 (January 2, Mind in 1919,” in The Christian quoted as a response by John Aldis, 1918) 2. World Pulpit, vol. 97 (January 7, Joseph Angus, and Alexander 21John Clifford, “The Growth of Man 1920) 2. Maclaren to Mr. Spurgeon’s with- in 1910,” in The Christian World Pul- 31John Clifford, “The Surprises of drawal, see G. Holden Pike, The Life pit, vol. 79 (January 4, 1911) 5. 1908,” in The Christian World Pulpit, and Work of Charles Haddon Spurgeon, 22Clifford, “Saving the Soul of the vol. 75 (January 6, 1909) 13. 6 vols. (London, Paris & Melbourne: World,” 3. 32Clifford, ”The International Mind in Cassell and Company Limited, n.d.) 23John Clifford, “International Broth- 1919,” 5. 289. In these six volumes, distrib- erhood,” in The Christian World Pul- 33Clifford, “The Surprises of 1908,” 13, uted by subscription only, the pagi- pit, vol. 96 (September 24, 1919) 150. 14. nation is consecutive for volumes 1 The next year in the same periodi- 34Ibid., 10. and 2. It begins again in volume 3 cal in an article entitled “The Inter- 35John Clifford, “The Growth of Man and continues through volume 4. national Mind,” Clifford continued in 1910,” in The Christian World Pul- The same pattern is repeated in vol- his attack on the liquor trade and pit, vol. 79 (January 4, 1911) 2-3. umes 5 and 6. liquor consumption. In America 36Clifford, “Saving the Soul of the 43Clifford as cited in Byrt, 106-107. people know that “alcohol drinking World in 1917,” 6. 44Spurgeon, 2:479. is a national evil, is bad business, 37Clifford, “The Revolution of 1902,” 45Marchant, 165. and leads to bad morals,” Britishers 12. 46William L. Lumpkin, Baptist Confes- must see that the “drinking habit is 38Clifford, “Saving the Soul of the sions of Faith (Valley Forge: Judson, a fatal handicap to national effi- World in 1917,” 5. 1969) 345-346. ciency and industrial progress, 39John Clifford, “Will He Make a 47Bateman, xv. …and unfits the nation for the fierc- Preacher?” in The General Baptist 48Spurgeon, 2:478-479. est commercial competition the Magazine, vol. 75 (January 1873) 49Griffith, 1919. world has ever seen.” “If we want 27. In the second article Clifford 50Byrt, 102. increased output we must get rid of itemizes important aspects of a 51John Clifford, Inspiration and Author- the thoughtless, senseless, wasteful, preacher’s equipment. First is his ity of the Bible, 3d ed. (London: James undisciplined drinking habit which piety. Next, “stands the truth, the Clark, 1899) 63. makes bad work and bad time.” word of God, the means by which 52Ibid., 78. 24John Clifford, “The Revolution of the hearts of men are to be reached, 53John Clifford, “The Supreme Test of 1902,” in The Christian World Pulpit, and swayed.” The last four articles Every Religion,” in The Christian vol. 63 (January 7, 1903) 13. all dealt with issues of health of the World Pulpit, vol. 72 (October 2, 25Cited by Gwilym O. Griffith in “Dr. body and care for the voice. Much 1907) 211-212. Clifford” in Watchman Examiner, 7 good advice cleverly and forcefully 54John Clifford, Ultimate Problems of August 1924, 1020. crafted is in the articles, but doctrine Christianity (London: The Kingsgate 26A.T. Robertson, “John Clifford: Hero scarcely appears, and then largely Press and James Clark, 1906) 58. 80 55Ibid. 79Ibid., 46. 56Ibid., 65. 57Ibid., 67. 58Ibid., 73-74. 59Ibid., 72-73. 60Robertson, 261, 263, 265. 61John Clifford, as cited in ibid., 264- 265. 62John Clifford, The Gospel of World Brotherhood According to Jesus (Lon- don: Hodder and Stoughton, 1920) 28, 29, 46. 63Clifford, “International Brother- hood,” 151. 64John Clifford, The Christian Certain- ties (London: Ibister, 1894) 80-85. 65Clifford, “International Brother- hood,” 153. 66Ibid., 151. 67John Clifford, The Secret of Jesus (Manchester: James Robinson, 1908) 105. 68John Clifford, “Christian Nurture” in the General Baptist Magazine (October 1867) 290, 291, 293. 69Ibid., 291. 70Ibid., 293. 71Ibid., 294. 72Ibid., 295. 73Ibid., 294. 74Clifford, Ultimate Problems of Chris- tianity, 269. 75Marchant, 164-165. 76A. C. Underwood, A History of the English Baptists (London: Carey Kingsgate, 1947) 232. 77Citations are taken from Michael Taylor, A Plain Man’s Guide to the In- carnation (Loughborough, Leisc.: ONE Publications, 1977), 1-10 in Leon McBeth, Ed. A Sourcebook for Baptist Heritage (Nashville: Broad- man, 1990) 386-389. 78Marchant, 45. 81