A Biographical Sketch of A.B. Simpson

Introduction
When students of the Bible study the life of Christ, there is much consideration of His person as well as His work. It is usually the same when we look at the life of one of the Lord's servants: we want to know the person, as well as what the person did. What life experiences shaped him, and what vision motivated his work?

A. B. Simpson (1843-1919) was one of the most important Christian workers of his day. He was an ardent soul-winner and was active in raising up new believers and in training Christian workers. He began his service as a Presbyterian minister, but later resigned after realizing the inherent frustrations in trying to serve the Lord within the denominational framework. He wrote over 70 books on the Bible and the Christian life. His many hymns and poems are full of inspiration and truth. He is known for preaching the "fourfold gospel," referring to Christ as Savior, Sanctifier, Healer, and coming King. He was the founder of the Christian and Missionary Alliance.

This sketch outlines some of the details of the life and work of this notable servant of the Lord.

Heritage and Upbringing
Albert Benjamin Simpson was born December 15, 1843, in Bayview, Prince Edward Island, Canada. His birth was an answer to the prayer of his mother. She had lost her firstborn son when he was just a toddler. Albert's sister said, "Like little Samuel, he [Albert] was given to the Lord from his birth. My mother told me that she gave him to the Lord to use him in life or death; to be a minister and a foreign missionary, if the Lord so willed, and he lived to grow up, and was so inclined." Shortly after his birth a missionary christened Albert and dedicated him to the ministry.

Albert's ancestors were from Scotland and had emigrated to Canada over 60 years earlier. His Christian heritage was from the line of the persecuted Covenanters. Albert's parents, James and Jane Simpson, eventually settled in Western Ontario. His mother, of a sensitive and poetic temperament, cultivated in him a love for books. His father was industrious, religious, and a strict disciplinarian. He was a virtuous elder of the Presbyterian Church. He drilled his children weekly on the shorter catechism and did not allow playing or even laughing on the Sabbath. Although Albert was not always happy in his strict surroundings, he later expressed gratitude for the "stern mold in which my early life was shaped." The law preserved him and conducted him unto Christ. He said it "often safeguarded me afterwards when thrown as a young man amid the temptations of the world," and it gave him a "wholesome discipline" and a "horror for evil things." Later in life, while reflecting on his upbringing, he commented that a healthy family was with "a blending of thorough discipline with true Christian liberty and love."

Simpson's mother taught her children to bring whatever concerned them to the Lord in prayer. One of Albert's earliest memories was of kneeling down to ask the Lord to help him find his lost jackknife. To his joy he found it and later remarked, "The incident made a profound impression upon my young heart and gave me a life-long conviction, which has since borne fruit innumerable times, that it is our privilege to take everything to God in prayer."

The Lord's keeping hand was upon young Albert as he grew up. He was miraculously saved from death several times in his youth, once when he fell from a high scaffold, another time when he almost drowned, and in two separate accidents involving horses.

Early Struggles
Albert had planned from a young age to study for the ministry. His father, however, chose his older brother for future schooling, considering him to be of more promise than Albert. There was not enough money in the Simpson household to send two sons to college. With much trepidation, Albert asked his father if he also could continue his education if he did not require any funds from the family. To this his father agreed.

It was considered a high honor in those days for a family to have one of their sons called to be a minister. Many families at that time dedicated their firstborn to God, as the children of Israel did of old. In the Simpson family, both Albert and his older brother were inclined to go this way. Simpson's parents realized that they must play a role in the developing of these young men if they were to become useful vessels for the Master. Albert's parents were willing to allow their sons to be set apart to be educated and trained for their eventual service. This involved a price - giving them up from work on the family farm.

Coming To Christ in Simplicity
At the age of fourteen Albert encountered a spiritual and physical crisis. At this time he was considering his future and was torn between his dutiful feelings for the ministry and his pursuits and delights in the world. He tried to grope his way to God, knowing that he needed salvation. However, the God he knew up to that point was awesome and severe. He said, "My whole religious training had left me without any conception of the sweet and simple Gospel of Jesus Christ." In doctrine he knew that "only God could give in some mysterious way a wonderful change called the new birth or regeneration."

Albert's sensitive nature was weighed down by his inward conflict. That, coupled with his frail health, brought him to a physical and emotional breakdown. At one point Albert feared he was dying. At the height of his distress, he cried out to his father to pray for him, which he did in love and tenderness. But his father, for all his strict religion, may not have known clearly the way of peace himself. "No one," Simpson said, "shared with me the simple way of believing in the promises and accepting the salvation fully provided and freely offered."

After he recovered to a certain extent, he was up and about, though still in distress concerning his soul. One day he came across an old book, The Gospel Mystery of Sanctification by Walter Marshall. In it he read: "The first good work you will ever perform is to believe on the Lord Jesus Christ. Until you do this, all your works, prayers, tears, and good resolutions are vain. To believe on the Lord Jesus Christ is to believe that He saves you according to His word, that He receives and saves you here and now, for He has said: 'Him that cometh to Me I will in no wise cast out.'" This was food enough for Simpson's hungry soul. He knelt in prayer and restfully realized the forgiveness of his sins and the sweeping away of all his fears. God had delivered him. He was regenerated. Albert described his experience: "To my bewildered soul this was like the light from heaven that fell upon Saul of Tarsus on his way to Damascus. I immediately fell upon my knees, and looking up to the Lord, I said, Lord Jesus, Thou hast said, 'Him that cometh unto Me I will in no wise cast out.' Thou knowest how long and earnestly I have tried to come, but I did not know how. Now I come the best I can, and dare to believe that Thou dost receive me and save me, and that I am now Thy child, forgiven and saved simply because I have taken Thee at Thy word. Abba Father, Thou art mine, and I am Thine."

Initial Growth and Equipping
His new birth was accompanied by an early joy of salvation and followed by a time of rapid spiritual growth. He became hungry for the Scriptures and took them into his soul with "unspeakable ecstasy." He marveled that the former "empty words" became "divine revelations." "The promises of God," he said, "burst upon my soul with a new and marvelous light."

He was also moved to give himself to the Lord. At the age of seventeen, he spent a whole day in fasting and prayer and wrote a covenant with God, which he solemnly signed. This covenant was mingled with the word and with hymns he had previously learned. The seeds of his life and service were contained in this covenant. In it he asked the Lord to give him a double portion of the Spirit to proclaim Him to transgressors. He asked the Lord to sanctify him, and declared that he was now a soldier of the cross. As he put it, "I have one King, even Jesus." He concluded his covenant with the following prayer: "Now give me Thy Spirit and Thy protection in my heart at all times, and then I shall drink of the rivers of salvation, lie down by still waters, and be infinitely happy in the favor of God." He renewed this covenant at the age of nineteen, after a period of backsliding and restoration, and once again when he was 34.

Albert continued on in his education. He supported himself by teaching in a public school. Years later Simpson said he was grateful for the struggle of working for his education. "Nothing under God has been a greater blessing to me than the hard places that began with me more than half a century ago and have not yet ended." Teaching, studying, and making vows-this was how this purposeful young man was being prepared for the Master's use. Before his eighteenth birthday the Presbyterian board in London, Ontario, approved Albert for admission to Knox College in Toronto. There he studied Hebrew, Greek, theology, church history and government, and was also perfected in his speaking. He learned during his college years to trust in the Lord to meet his needs. There were times when he was in sore straits. Years later he related these experiences to a group of young students. He said, "Many a time I found myself without a penny. I have thrown myself down on the college lawn, in the darkness of night and deeper darkness of soul, crying to God for money to pay my board bill. And, fellow students, He did not fail me then, nor has He failed me yet. Neither will He fail you if you will dare to trust Him."

All was not glorious, however, in those college years. Simpson said, "I did not cease to pray or walk in some measure with God, but the sweetness and preciousness of my early piety withered. I am sorry to say that I did not fully recover my lost blessing until I had been a minister of the gospel for more than ten years. My religious life was chiefly that of duty, with little joy or fellowship. In a word, my heart was unsanctified, and I had not yet learned the secret of the indwelling Christ and the baptism of the Holy Spirit."

Learning To Serve
Albert completed his education at the age of 21 and applied to be a minister. He was examined by a board as to his character, spiritual experience, soundness of faith, and calling. Subsequently he was licensed as a Presbyterian minister. His mother's petition, the missionary's prayer, and his own heart's desire were finally fulfilled.

That Albert was a gifted speaker was apparent even when he was a young man. The young minister was receiving nods of approval by the Presbyterians, who carefully scrutinized both the message and the messenger. Albert, however, did not allow anyone to congratulate him on his eloquence or work. Later in life when another minister was about to commend him for inspiring his own ministry, Simpson interrupted and said, "That is all very well, but tell me something about what Christ has done for you."

The newly-licensed minister was offered two positions, one serving a small congregation and the other with a larger one. He describes his consideration and eventual conclusion to take the assignment with the larger congregation: "If I take the small church it will demand little, and I will give little. Result, stagnation; I will get soft and cease to grow. If I take the large church I will be compelled to rise to meet its heavier demands, and the very effort will develop the gifts of God that are in me. The small church may break me; the large church will certainly help to make me."

He began the new pastorate in Hamilton, Ontario, with his new bride, Margaret Henry. His life's companion was loyal and loving, but not always understanding of or sympathetic to Albert's spiritual aspirations. Their family grew to include six children. Later in life Margaret became a real help to her husband in his ministry.

Simpson remained in Hamilton for eight years. He saw his congregation grow by 750 members, and this without any special evangelistic meetings. He was faithful in visitation, raised up many prayer groups within the congregation, and led many into missionary giving. During those eight years Simpson himself grew through experiences and travels, and he began to be in demand as a speaker both in Canada and in the United States.

On To Louisville, Kentucky
Simpson began to sense a burden for a new field of labor. After prayer and consideration, he accepted a new position with a congregation in the larger city of Louisville, Kentucky.

He arrived in Louisville shortly after the Civil War. Though the war had ended, many deep and bitter feelings remained in this city, which had both northern and southern sympathizers. Ironically, it was the Christians who were least inclined to forgive and move forward, and many denominations still carried the label "north" or "south" as a prominent part of their names.

Simpson recognized the Lord's hand in sending him to Louisville. As a "neutral" Canadian, he seemed just the right prescription for bringing the Lord's healing to this divided people.

His first message to his new congregation was based on the verse, "They saw no man save Jesus only." He made a personal commitment by saying, "In coming among you, I am not ashamed to own this as the aim of my ministry and to take these words as the motto and keynote of my future preaching - 'Jesus only.'" This motto later became the inspiration for one of his well-known hymns:

Jesus only! Jesus ever!
Jesus all in all we sing!
Savior, Sanctifier, and Healer,
Glorious Lord
and coming King!

After becoming somewhat acquainted with the situation in Louisville, Simpson called all the pastors of the city together for reconciliation and to discuss a matter of "vital importance." Tozer, in his biography of Simpson, describes that gathering: "Then, knowing that if they were permitted to start talking they would talk their bristles up and the meeting down, he [Simpson] suggested that they now get on their knees and call upon God for revival." It was said that "the fire grew so hot that everyone was melted except one old die-hard who ground his teeth shut, scooped up his hat, and stalked out for keeps.…The others had gotten such a spiritual uplift that they were ready to bring the Civil War to a close without further bloodshed and get down to the business of winning men to Christ."

The pastors decided to hold a series of citywide revival meetings. Major Daniel W. Whittle, a gifted evangelist and associate of D. L. Moody, was invited to speak at these meetings. The people were hungry to hear the word, and hundreds came to the Lord. These meetings, along with Simpson's contact with Major Whittle, opened Simpson's eyes to see the unbelieving lawless as objects of God's love. He reconsidered his dignified church service and began to realize that people were more precious to God than all the church forms, activities, and rules and regulations of the Presbytery.

Realizing Christ's All-sufficiency
Now the cry of lost sheep was continually urging Simpson on to preach the gospel; he was becoming an evangelist in his own right. At the same time, Simpson was also realizing how proud and self-absorbed he was and how little of the power of Christ was exhibited in his life and service. He was helped by his contact with Major Whittle and by reading The Higher Christian Life, by W. E. Boardman. One night, not long after the close of the Louisville revival meetings, Simpson had a thorough dealing with the Lord in prayer. That night he experienced in a personal way the Lord's work of the cross upon his old man. He also saw a revelation of the all-sufficiency of Christ. Simpson said, "From that moment a new secret [became] the charm, glory, and strength of my life and testimony." The One who had justified him was also willing to sanctify him through the Holy Spirit. Now he had the impetus to live, as he described it, "a consecrated, crucified, and Christ-devoted life." Simpson later wrote:

Oh! it is so sweet
to die with Christ,
To the world, and self,
and sin; Oh! it is so sweet
to live with Christ,
As He lives and reigns within.

The new secret Simpson was learning was that what he and others needed was "not sanctification as a state, but Christ Himself as a living person." He said, "I prayed a long time to get sanctified, and sometimes I thought I had it. On one occasion I felt something, and I held on with a desperate grip for fear I should lose it....Of course I lost it because I did not hold on to Him." Through experiences such as these Simpson came to treasure Christ Himself as the secret of his sufficiency as he described in his hymn:

Once it was the blessing,
Now it is the Lord;
Once it was the feeling,
Now it is His Word;
Once His gift I wanted,
Now the Giver own;
Once I sought for healing,
Now Himself alone.

More burdened than ever to preach the gospel, Simpson still hoped to work with the other city pastors. He suggested they continue the work they had begun by conducting more gospel meetings to reach out to the lost in Louisville. This proposal fell on deaf ears, however, and Simpson encountered a wall of unwillingness. The pastors rejected his proposal, fearing interference with their own services. Simpson did not drop his burden, but began Sunday evening meetings with the help of some from his own congregation. These meetings included enjoyable gospel music and singing and were effective in bringing hundreds to salvation. This work of evangelism brought great joy to Simpson and his co-laborers.

In the following year, in an effort to secure a building large enough for the growing Sunday evening meetings, he rented a theater. This shocked many, and Simpson came under much criticism. He was learning that to follow the Lord in His burden for the lost would sometimes cause him to encounter misunderstanding and persecution, especially from religious camps.

In addition to preaching, Simpson spent much time visiting. Once he decided to spend some time apart to wait upon God for a special filling. After a few weeks of prayer, he was yet unsatisfied. It was not until he received some speaking from the Lord to go forth to others that the great blessing he was seeking came to him. He declared, "I found Him when I took Him by faith and went forward to use Him and turn my blessing into a blessing for someone else."

On to New York City
After a few years in Louisville, Simpson once again felt a growing burden towards a larger field of service. By this time his field of concern had widened to include the uttermost parts of the earth. Aware of the great need with regard to foreign missions, he wanted to launch a new magazine that would give believers fresh information about what was happening on mission fields abroad. To do this in Louisville would be difficult; he knew such a venture should be located near a hub of missionary operations. His way became clear when he received an invitation to work with a congregation in New York City.

Simpson labored in his new assignment as he had before in Hamilton and Louisville. Some of the members in his congregation were revived and many new converts were added through his gospel service.

Healed
Simpson struggled, however, with the well-to-do New York congregation. He endeavored to bring them out of their exclusivity and to open their hearts to the needs of the masses around them. He was by and large unsuccessful at this. He continued to labor intensely, but the labor took its toll. He had always been in poor health, but after a little more than a year in New York, his health completely broke down, and he was forced to take a leave of absence. One prominent physician told him frankly that his days were numbered, and he fell into depression.

Simpson went away for a period of rest. While away, he visited an old-fashioned service where he listened to a simple Negro spiritual and his heart was "strangely lifted up." He felt some partial restoration, and therefore he returned to his duties in New York City. However, he was still not well and walked around as a tired old man, though he was only 37.

Many movements in North America were springing up at this time that undoubtedly influenced Simpson. There was a move in the gospel with evangelists like Finney and Moody. There was the holiness movement, the Pentecostal movement, and the modern missionary movement. Street meetings and rescue missions were springing up in several cities.

Another notable movement of the time was that of divine healing. A prominent figure in that movement was Dr. Charles Cullis, who sought to bring his patients back to health through the prayer of faith alone. Simpson visited one of his meetings and was impressed with the doctor and his teaching. After searching through the Bible, Simpson became convinced that healing was indeed a part of the accomplished work of Christ on the cross and that it should be a part of the gospel for a sinful and suffering world. Characteristic of Simpson, he was not satisfied with the doctrine alone; he wanted the experience. After some time of prayer, the Lord visited Simpson in his sick condition, healing his body and saving him from an early grave. He expressed his experience as follows:

There is a great Physician still
Whose hand
has all its ancient skill;
At His command our pains will flee -
"I am the Lord
that healeth thee."

Simpson's healing changed the direction of his ministry, and he became an influential proponent of divine healing. With revived health, he continued to serve with vigor for the next 35 years. For the rest of his life he preached divine healing, but always subordinated it to what he considered the greater truths of salvation and fullness of the Christian life.

Though Simpson never used any remedies after he was healed, he was not dogmatic in his stand. He advised others that if they did not have faith for their healing, they should get the best physician they could afford.

Although Simpson was for the manifestation of all the gifts of the Holy Spirit, he did not agree with the Pentecostal teaching that tongue speaking is the unique proof of the baptism of the Holy Spirit. Concerning the Pentecostal movement he said, "I am not able to approve the movement, though I am willing to concede that there is probably something of God in it somewhere."

A New Beginning
Simpson's experience with divine healing was greeted with skepticism and suspicion by many. Some flatly rejected his "questionable teaching." Simpson further ruffled religious feathers when he was baptized by immersion. In addition, Simpson was feeling increasingly frustrated by his inability to open the hearts of his congregation to the recent immigrants that were coming to salvation on the streets of New York City. Eventually Simpson was led to leave his pastoral position with its security and prestige.

Simpson launched out on his own to do the work of evangelizing the multitudes in New York City. Now he was trusting God not only for his health, but also for his daily bread. This was a perplexing trial for his wife, who already was having difficulty following her husband in all his "impractical" pursuits.

He and a small group of seven began to pray for the evangelizing of New York City. The group grew. He initiated midweek meetings at his home and eventually Sunday meetings at a rented hall. This band of brothers and sisters had one burden - to bring the lost to the Savior. They learned by trial and error, the Lord blessed their labor, and their number increased.

Among them was a range of people from those of low degree to the well-to-do. Simpson was free from the conservative traditions that had hindered his progress in the past. He and those with him began to build up a meeting life of deep spirituality with a mighty flowing power.

Eventually a work center was needed and built, which became the hub from which busy workers radiated. Simpson was burdened for the functioning of many members. He prayed and motivated others. Through Simpson's consecration and faith, others were raised up to serve; everyone was trained to help. They held street meetings, established rescue missions, visited hospitals and jails with the gospel message, conducted special meetings for sailors, and opened an orphanage and a free dispensary for the poor. They also worked with children, young people, and different immigrant groups. Simpson published The Gospel in All Lands, the first illustrated missionary magazine in North America. Simpson was invited to speak to large groups at deeper Christian life conferences, such as the Keswick conventions. He ministered concerning the fullness of life, healing, and the work of the gospel at home and on the mission field.

The Christian and Missionary Alliance
Still criticized by some Christians, Simpson continued to labor with his "full gospel" message. In 1887 he and a group of like-minded Christians the world over formed the Christian Alliance for the pursuing of the deeper Christian life. Two years later, The Evangelical Missionary Alliance was started for the rapid evangelization of the most neglected foreign mission fields. In 1897 these two alliances were joined, becoming The Christian and Missionary Alliance. This was not meant to be a separate denomination, but a fellowship, or bond, of united believers who had the same hunger for the deeper things of God and for the gospel. Simpson said, "We are an alliance of Christians for world-wide missionary work. It is to hold up Jesus in fullness, 'the same yesterday, today, and forever!' It is to lead God's hungry children to know their full inheritance of privilege and blessing for spirit, soul, and body. It is to encourage and incite the people of God to do the neglected work of our age and time among the unchurched classes at home and the perishing heathen abroad."

Simpson intended the Alliance to provide fellowship only, and he looked with suspicion upon anything institutional. As their numbers grew, however, new believers among them were looking for a spiritual home, and needs developed for such things as baptism and the breaking of bread. Simpson remained committed not to become a denomination, but he did take steps to provide local "superintendents," or shepherds, to meet the needs among local groups of believers in different cities.

A Laborer to the End
Simpson's workload increased, and he traveled frequently. His life text was, "Not by might, nor by power, but by My Spirit, saith the Lord of Hosts" (Zech. 4:6).

In his labor, he was determined to imitate Paul in presenting the gospel without charge. He refused to accept any salary. He conducted his own businesses and kept himself free of covetousness or fraud. He refused an honorary degree of Doctor of Divinity, saying he did not want any honor "that would exalt him in any measure above the lowliest of his brethren."

Serving in Prayer
Though intensely busy, Simpson always set aside time to be with the Lord in prayer and study of the word. Simpson said, "We cannot go through life strong and fresh on express trains, with ten minutes for lunch. We must have quiet hours, secret places of the Most High, times of waiting upon the Lord, when we renew our strength and learn to mount up on wings as eagles, and then come back, to run and not be weary, and to walk and not faint."

Concerning prayer, Simpson encouraged believers to consider the Lord's answer to the disciples' question of how to pray. The Lord simply replied, "Pray." Simpson commented, "This is the only way we can ever learn to pray-by just beginning to do it. Prayer will teach us how to pray, and the more we pray, the more we will learn the mysteries of the heights and depths of prayer."

Perfecting Others to Serve
Simpson was gifted in his ability to bring others into service alongside himself. Many of Simpson's co-workers came from those who had been converted through his efforts in the gospel. Concerning service, Simpson said, "There is no place for idlers and drones, and there is no excuse for the fruitless Christian. God has power and work for all who will yield themselves to Him for His service and glory."

Simpson and the Alliance endeavored to keep their focus on the one job of winning people to God. They held that the return of Christ depended upon a worldwide proclamation of the gospel. In order to help bring this about, they established a Bible and missionary training school in Nyack, New York, for special training of those going abroad as missionaries, as well as for those who would learn to serve at home. Simpson served as an overseer, continually prayed for those who were sent out, and directed their service in the field.

Ministering and Evangelizing
Simpson treasured the Bible as a portrait of Christ. He said, "I once saw a copy of the Constitution of the United States, very skillfully engraved in copper plate, so that when you looked at it closely it was nothing more than a piece of writing, but when you looked at it from a distance, it was the face of George Washington. The face shone out in the shading of the letters at a little distance, and I saw the person, not the words, nor the ideas. I thought, that is the way to look at the Scriptures and understand the thoughts of God; to see in them the face of love, shining through and through; not ideas, nor doctrines, but Jesus Himself as the Life and Source and sustaining Presence of all our life."

He had an utter love for the person of Jesus and was able to reach hearts for the Savior. Moody said of Simpson, "No man gets at my heart like that man." He enjoyed the presence of the indwelling Christ and was known to live what he preached. Tozer said that Simpson would make theology sing: "In his mouth doctrine became warm and living."

Publishing
Simpson established a publishing house, edited a weekly magazine for more than 40 years, published a missionary journal, and wrote over 70 books plus many tracts and booklets.

Hymn Writing
Simpson was also a prolific hymn writer. He wrote dozens of hymns and gospel songs. His hymns exalt the Lord's name, teach of the abiding life, minister the gospel, and stir hearts for gospel service. Through his hymns he was able to lead others into the deeper life. The hymns "O Lord, Breathe Thy Spirit on Me" and "Speak to the Rock, Bid the Waters Flow" are two examples. He also wrote hymns on dealing with the self and on living a crucified life. His hymns called thirsty ones to come to the fountain of life. He also wrote on the subject of spiritual warfare and of the glorious, coming King. Many hymnals include a selection of his hymns. Over 30 of Simpson's hymns are included in Hymns, published by Living Stream Ministry.

Simpson loved to close his messages with a stanza or two of song, which would sum up his burden. With few exceptions, his songs were simply sermons in verse. He was a master at coming up with Bible slogans. He would take a Bible phrase or one adapted from the Bible, such as "Jesus Only," and set it as a watchword for multitudes to sing.

Resting From His Work
In his last years much of Simpson's work shifted from his shoulders to those of younger, stronger brothers. In the spring of 1919 he suffered a slight stroke from which he recovered. On October 28, 1919, he fell into a coma after a time of prayer for all his missionaries. Simpson never rallied from this, and the next morning he finally rested from all his labors.

The Fourfold Gospel
Based on Simpson's experiences, four points were summarized and publicly conveyed as the distinctive teaching and convictions of his movement. These four points were Christ as Savior, Sanctifier, Healer, and coming King.

Christ as Savior
Knowing Christ as his Savior became the first pillar in Simpson's Christian life. The salvation of others became the life-long burden of his heart as he expressed in one of his hymns:

Saving and serving
our watch-word shall be;
Living for others
and living for Thee;
Help us, dear Lord,
to be true to our trust,
Serving the Master
and saving the lost.

Concerning Christ as the Savior, the experience of regeneration through the simple way of faith was emphasized along with the joyful assurance of the forgiveness of sins. Following salvation, all the believers were encouraged to live a life of commitment to evangelism either at home or overseas.

Christ as Sanctifier
This second emphasis was initiated out of dissatisfaction with the inner spiritual condition of many at the time. Simpson and others entered into the mystery, "Christ in you, the hope of glory."

Simpson said, "Regeneration is like building a house and having the work done well. Sanctification is having the owner come and dwell in the house and fill it with gladness and life and beauty." Simpson's teaching on sanctification helped many believers who had been bound by traditional religious doctrines to experience the joy and freedom of a Spirit-filled life.

He repudiated the teaching of perfectionism, prevalent at the time, and emphasized that sanctification was not the absence of sin, not morality or good character or other virtues in themselves. Simpson said, "Holiness is not personal character slowly attained, but union with the Lord Jesus Christ, so perfectly intimate that He Himself has described it under the figure of the vine and the branches." Sanctification, he said, was a separation from sin, a dedication and surrender to God, and conformity to the likeness and will of God. True sanctification, according to Simpson, would result in a supreme love to God and all mankind.

Simpson taught that sanctification could not be worked for. "We do not have to climb by slow and painful ascent the heights of holiness, but rather to receive the Holy One Himself." The sufficiency of Christ as both Savior and Sanctifier was taught, and Simpson declared, "We must come to see Jesus as our Sanctifier." Simpson said, "As we are possessed by the Holy Spirit, we are made partakers of the divine nature. It is a sacred thing for any man or woman to enter into this relation with God. It places the humblest and most unattractive creature upon the throne with Him."

Simpson enjoyed the writings of the mystics like Madame Guyon and Fenelon, as well as being drawn to Quietist literature. He also appreciated the discipline of listening prayer, a practice of opening to the Lord's speaking while reading the word. They felt that the knowledge of the Sanctifier was the turning point to the experience of the Sabbath rest of the soul.

Simpson saw sanctification issuing from both a thorough dealing in crisis and an ongoing daily experience. He said, "I had to learn to take from Him my spiritual life every second; to breathe Himself in as I breathed, and breathe myself out. So, moment by moment for the spirit, and moment by moment for the body, we must receive."

Christ as Healer
Simpson embraced the doctrine that physical healing could be received by faith as a benefit of salvation. He said, "Deliverance from sickness is provided for in the atonement and is the privilege of all believers based on Isaiah 53:4-5; Matthew 8:16-17; and James 5:14-16."

This was the one point that alienated the more conservative evangelicals from Simpson. Some accused him of devaluing the importance of the future redemption of the body. Some further accused him of leading young believers to neglect the proper care of their body and indoctrinating them with anti-medicine beliefs. Nevertheless Simpson maintained his convictions regarding divine healing, though he always considered it subordinate to his foremost concerns of evangelizing lost souls and promoting a Spirit-filled life.

Christ as Coming King
The fourth aspect of the fourfold gospel was that of knowing Christ as the coming King. Simpson and his followers felt that, according to Matthew 24:14, the greatest unfulfilled prophecy and condition for the Lord's return was the evangelization of the world. Simpson declared, "Everyone must have the opportunity of salvation, and the Bride of Christ must be gathered in from all nations, tribes, and tongues, the fullness of the Gentiles brought in, and the way fully prepared for the Lord's return." This belief was the impetus for the expansive gospel work carried out by The Christian and Missionary Alliance both at home and abroad.

-Marty Robert

Bibliography
Hartzfeld, David F. and Charles Nienkirchen. The Birth of a Vision-Essays on the Ministry and Thought of Albert B. Simpson. Beaverlodge, Alberta, Canada: Horizon House Publishers, 1986.
Thompson, A. E. The Life of A. B. Simpson. Brooklyn, NY: The Christian Alliance Publishing Company, 1920. Tozer, A. W. Wingspread. Camp Hill, PA: Christian Publications, 1943.
Simpson, A. B. Christ Our Sanctifier. Camp Hill, PA: Christian Publications, 1996.
_______. Himself - A Timeless Testimony. Camp Hill, PA: Christian Publications, 1991.
_______. The Fourfold Gospel. Camp Hill, PA: Christian Publications, 1984.
_______. The Life of Prayer. Camp Hill, PA: Christian Publications, 1989.