70-23,267

WILT, Paul Clifford,1929- PREMILLENNIALISM IN AMERICA, 1865-1918, WITH SPECIAL REFERENCE TO ATTITUDES TOWARD SOCIAL REFORM.

The American University, Ph.D., 1970 History, modern

University Microfilms, A XEROX Company, Ann Arbor, Michigan

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. PREMILLENNIALISM IN AMERICA. 1865-1918 WITH SPECIAL REFERENCE TO ATTITUDES TOWARD SOCIAL REFORM

by

Paul Clifford Wilt

Submitted to the

Faculty of the College of Arts and Sciences

of The American University

in Partial Fulfillment of

the Requirements for the Degree

of

Doctor of Philosophy

in

History

Signatures of Committee:

Chairman.l: ^ U '—*<—

UP *Ai~- ■*— ]>> • l * l ■' Dean of the College " -

Date: b y , ! 9 T

1970 AMERICAN UNIVERSITY JU N 2 1970 The American University Washington* D. C.

HXH

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. PREFACE

According to Elmer T. Clark, there were in 1949 in America between

three and four million adherents to the eschatological view known as

premillennialism. He finds these in forty or more sects who include it

as "one of the central ideas in their doctrinal statement" and among the 1 Fundamentalists "who have not left their denominations." Clark's figure

is undoubtedly too low because he has apparently not included the thou­

sands of independent or denominationally unaffiliated churches, large

and small, which are found in every part of the United States, many of

whom would profess premillennialism as an important part of their creed.

Of even greater importance than the actual number of adherents, however,

is the influence which premillennialists have exerted in American church

history over the last century. Charles Ryrie, Professor of Systematic

Theology at Dallas Theological Seminary and an ardent exponent of pre­

millennialism, feels that their influence has been greater than their

numbers, for among them are to be found many of the "ablest, most devoted 2 and scholarly men that the Church has produced." At any rate, pre­

millennialists have been for nearly a century, and are still today, a

sizable minority among Protestants in this country.

Critics of the premillennialists often charge them with a lack of

social concern or an unduly pessimistic attitude toward human progress,

brought about in large measure by the theological presuppositions which

underlie premillennial thought. Many premillennialists do not attempt to

deny the accuracy of these charges. Rather, they defend their attitude

1 Elmer T. Clark, The Small Sects in America, rev. ed. (New York, 1949), pp. 33, 34.

2 Ryrie, The Basis of the Premillennial Faith (New York, 1953), p. 32.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ii

by an appeal to Scripture. They feel that Scripture requires them to

take such a position, and they are willing to do so in spite of criticism.

Other premillennialists contend that these charges are not substantiated

or that such lack of social concern as is to be found among them is more

closely related to factors other than premillennialism.

This study focuses upon a select group of premillennialists who

were active in a period of American church history when premillennialism

was on the offensive. A resurgence of premillennial eschatology began

soon after the Civil War. Militant premillennialists presented a challenge

to the dominant postmillennialists of the immediate post-war generation.

For several decades the premillennialists enjoyed a measure of success.

However, by the end of the century the premillennialists realized that

there were more important battles to be fought, especially against higher

criticism and liberalism, for these movements denied the infallibility of

Scripture— a cardinal truth of the premillennialists— and attacked ortho­

dox theology in a number of other areas as well. Meanwhile, the move­

ment known as the "Social Gospel" was also coming into being. The Social

Gospel, usually based on a liberal theology, was one answer of a growing

group of churchmen to the pressing social problems in America in the

decades after the war. Those who espoused the Social Gospel were con­

cerned with such problems as temperance, the urban poor, labor-management

relations, the freedman, etc. Could the premillennialists, given their

pessimistic premises, support efforts for social reform? This study

will demonstrate that several views prevailed among the premillennial­

ists and that many of them were deeply involved in programs aimed at

lifting men at all levels of society into a fuller and better life.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission iii

My attention was first drawn to a study of the attitudes of premil­

lennialists toward social reform by Mr. Thomas Askew, of the history

faculty of Wheaton (111.) College, who suggested, during the course of

an all-night train ride between Chicago and New York City, that a seri­

ous study of the socio-political views of the early premillennialists in

America was needed. C. Norman Kraus has made some valuable suggestions,

and the well-known writers on the history of fundamentalism have devoted 3 some time, however brief, to the topic, but no one has attempted to de­

tail the views of these men as oppressed in their words and deeds. This

dissertation is intended aa a first step toward meeting this need.

The premillennialists considered here fall into two broad classifi­

cations which I have termed the "first generation" and the "second gen­

eration." The first generation began to preach and teach about the time

of the Civil War, and most of them were dead by 1900. The second gener­

ation lived and worked until the 1920's, and in a few cases the 1930's.

For all practical purposes, however, 1918 is used as the terminal date

for this study because World War X; with its horror and brutality, came

as a shock to the Christian world, particularly to postmillennialists

who had assumed that the world was getting better and better. The war

seemed to indicate that the premillennialists were correct in their view

which emphasized the decline of civilization in the last days, a decline

3 Kraus, Dispensationalism in America (Richmond, 1958); Stewart G. Cole, The History of Fundamentalism (New York, 1931); Norman Furniss, The Fundamentalist Controversy, 1918-1931 (New Haven, 1954); Louis Gasper, The Fundamentalist Movement (The Hague, 1963), and especially Carroll E. Harrington's Ph. D. dissertation, "The Funda­ mentalist Movement in America, 1870-1920" (University of California, Berkeley, 1959). All of these studies approach fundamentalism neg­ atively. The fundamentalists themselves have written little history.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. which would be ended only by the glorious restoration at the return

of Christ to establish His kingdom. But the war did not result in an

increase in the ranks of the premillennialists. The movement tended to

be swallowed up, on the one hand, in the enthusiasm fbr the better

world which the end of the war was expected to bring and, on the other,

by the controversies in the denominations which marked the decade of

the 1920's. Furthermore, the literalism of the premillennialists,

upon which their eschatology depends, was losing its appeal to an in­

creasing number of churchmen. In addition 1918 was the year of the

last of a series of interdenominational prophetic conferences spon­

sored by the premillennialists. Thus the war, which seemed to justify

their position, actually marked a significant decline of the premil-

lennialist movement. Another prophetic conference was not held for

twenty-five years.

So that I could keep the subject manageable, certain criteria were

established. One stipulation was that in order to be considered, the

individual must have been born before 1860. This led to a certain

amount of arbitrariness, for it meant that Henry W. Frost (b. 1858) and

J. Wilbur Chapman (b. 1859) are included, but William B. Riley and Arno

C. Gaebelein (both born in 1861, and important figures in premillennial

thought) are not. Nevertheless, I am convinced that the conclusions

would not be appreciably altered if they and scores of other premil­

lennialists were included. All of the points of view that developed

among premillennialists are represented by those included in this study.

I began with the twenty men who Issued the call for the 1886 prophetic

with permission of the copyright owner. Further reproduction prohibited without permission 4 conference. To this list I added others who were, prominent in the

prophetic conferences or in the various summer conferences, until I

reached what I felt was a representative group of, about\ forty pastors,

evangelists and educators, representing the first and second generations

in about equal numbers. These premillennialists became the nucleus

around which the study was built. I then sought to find everything

written or said by this group which had reference to social reform.

As the body of the work will make clear, most of them did not speak fre­

quently on these issues, but occasionally they did. It is these com­

ments and their related activities that proved instructive and produced

some unexpected results.

It is difficult to conceive of a study of any segment of evan­

gelical Christianity in America in the last third of the nineteenth

century which does not include a section on D. L. Moody, one of the

dominant figures of the period. I have resisted the temptation to study

Those who issued the call were: A. J. Gordon Pastor Baptist Boston William R. Nicholson Bishop Reformed Epis Philadelphia William G. Moorehead Professor United Presby Xenia, Ohio William W. Clarke Pastor Dutch Reformed Elijah R. Craven Pastor Presbyterian Newark W. J. Erdman Pastor Congregational Boston J. D. Herr Pastor Baptist Norwich,*. 9 Conn. J. M. Orrock Editor Adventist Boston William Nast Pastor German Methodist Cincinnati John F. Kendall Pastor Presbyterian LaPorte, Ind. E. F. Goodwin Pastor Congregational Chicago D. W. Whittle Evangelist Chicago A. J. Frost Pastor Baptist Sacramento James S. Kennedy Pastor Methodist Abingdpn, Va. Nathaniel West Pastor Presbyterian St. Paul Charles E. Cheney Bishop Reformed Epis Chicago L. W. Munhall Evangelist Methodist Addison Blanchard Missionary Congregational Kansas James H. Brookes Pastor Presbyterian St. Louis George C. Needham Evangelist Baptist Boston

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Moody, in part because three book-length studies on the life and times 5 of Moody have been written in the last eight years. Moody was a pre-

millennialist to be sure, but he is only a peripheral figure in this

study. It is true, nevertheless, that Moody influenced nearly every

person considered here, not in terms of premillennial thought necessarily,

since Moody was not much of a theologian, but he was a leader in such

evangelical concerns as evangelism and education. People listened to

his ideas and often followed his suggestions.

Finally, I want to express my gratitude to many people who have given

me assistance in the research and in the writing of this dissertation.

The members of my committee, Dr. Dorothy Condos, Chairman, Dr. Charles

McLaughlin and especially Dr. C. C. Coen deserve credit for the pains­

taking care with which they read the manuscript and for the helpful

suggestions they gave. Drs. Robert Gundry, Lewis Robinson, Ronald En­

roth and Edward Loucks, colleagues at Westmont College, also read por­

tions and gave valuable suggestions. I am especially indebted to Dr.

Loucks for help in understanding and evaluating the position of Reinhold

Niebuhr. Mrs. Myrtle Vanderlip, Assistant Librarian in Charge of Public

Services, Westmont College, and C. Milburn Keen, Director of Winn

Library, Gordon College, rendered especially important service in sup-

plying me vl th materials. I was given help also by librarians and

assistants at the following institutions: The Library of Congress, The

American University, Wesley Theological Seminary, Crozer Theological

Seminary, Eastern Baptist Theological Seminary, Reformed Episcopal Theo­

logical Seminary, Philadelphia College of the Bible, Presbyterian

5 Richard K. Curtis, They Called Him Mr. Moody (Garden City, 1962); John C. Pollock, Moody; a Biographical Portrait of the Pacesetter in Modern Mass Evangelism (New York, 1963) and James F. Findlay, Jr., Dwight L^ Moody: American Evangelist, 1837-1899 (New York and London, 1969).

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. vii

Historical Society, Westminster Theological Seminary, Princeton Theo­

logical Seminary, Union Theological Seminary, New York Public Library,

Boston Public Library, Congregational Library, Oberlin College, Moody

Bible Institute, St. Louis Public Library, Biola College, Fuller Theo­

logical Seminary, University of California, Los Angeles and University

of California, Santa Barbara. A special thanks is due to Miss Karen

Thompson, Mrs. Daphne Den Boer and Mrs. Clarice Brunelle, who typed

the manuscript, and to my wife, Doris, who gave encouragement at every

stage.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. TABLE OF CONTENTS

CHAPTER PAGE

I. SOME IMPORTANT FOUNDATIONS ...... 1

Definitions. • • 1

Premillennialism and Dispensationalism ...... 3

Attitude Toward the Scriptures ...... 8

II. THE HISTORY OF PREMILLENNIALISM AND SOME REPRESENTATIVE LEADERS ...... 14

James H. Brookes — Separatist...... 21

Stephen H. Tyng — Activist...... 28

Adoniram J. Gordon — Moderate Activist...... 32

III. THE PREMILLENNIAL PRESS AND PU L P I T ...... 40

Three Widely Read Books...... 40

Journals...... 47

Summer Bible Conferences ...... 54

International Bible Conferences...... 59

IV. THE PREMILLENNIALISTS AND THE PROBLEMSOF SOCIETY. . . 84

Awareness of Problems...... 92

Temperance...... 94

The Urban P o o r ...... 00

Labor-Management Relations ...... 108

The Negro...... Ill

Other Reforms...... 113

Foreign Missions...... 116

V. THE IMPACT OF THE PREMILLENNIALISTS...... 121

VI. CONCLUSIONS...... 130

BIBLIOGRAPHY...... 137

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CHAPTER PAGE

APPENDIX. A. BIOGRAPHICAL SKETCHES...... W 8

APPENDIX B. THE PROPHETIC T I M E S ...... 156

APPENDIX C. BIBLIOGRAPHY OF "PROMINENT PREMILLENNIALISTS . . 161

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. LIST OF FIGURES

FIGURE PAGE

1. Diagram Illustrating Pretribulationist Position 12

2. A Dispensational Chart 13

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. CHAPTER I

SOME IMPORTANT FOUNDATIONS

In order to understand some of the terminology with which we

must deal in this study, a few definitions are necessary. The pur­

pose of this introductory chapter is to define as simply as possible,

and in non-theological language, the basic terms that will be em­

ployed. Furthermore, since there was considerable difference of

opinion with regard to certain details of prophecy among the pre­

millennialists, it is important to distinguish between the major

points of view. Finally, in order to appreciate fully the ideas of

the premillennialists, it is necessary to see clearly the principles

which they used in interpreting the Scriptures, since a particular

method of interpretation is essential to their system.

Definitions

Eschatology— The word "eschatology" comes from the Greek eschatos

last, and logos, word; thus it is the study of last things. Theologi­

cally it is the term used to designate the doctrine of last things,

particularly those which concern the second coming of Christ and the

events preceding and following it.

Millennium— The word "millennium" comes from the Latin mllle,

thousand, and annus, year, hence a thousadd years. In theology the

term is derived frou the thousand years mentioned in Revelation 20:1-7

during which time righteousness is said to be triumphant over evil.

Premillennialism— The belief that Christ will return to establish

His kingdom (millennium) upon the earth. This coming will precede the

millennium; in fact, the millennium cannot be established until Christ

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comes.

Postmlllenniallsm— the belief that Christ will return after the

millennium to judge the world and usher in the eternal state. The church,

by its activity, will bring in the kingdom, and when the kingdom has run

its course, Christ will return.

Amillennialism— The word means literally "no millennium," and re­

fers to the belief that the kingdom of Christ is spiritual. Hence, appar­

ent references to a millennium are to be understood as referring to some­

thing other than a future kingdom of Christ on earth.

Pretribulationism— The belief, held by some premillennialists, that

the second coming of Christ will take place in two phases, the Rapture,

when Christ comes in the clouds to take the church to be with Himself

(cf. I Thess. 4:16,17), and the Revelation, at least seven years later,

when He returns to the earth with the church to establish His kingdom.

The period between the two phases of His coming is known as the Tribu­

lation or the seventieth week of Daniel (cf. Daniel 9:24-27). The term

is derived from those Scriptures which speak of a time of unparalleled

suffeiing directed especially toward the Jewish people and referred to 1 as the "time of Jacob’s trouble" (Jer. 30:7). (See Fig. 1, p. 12)

1 The literature of millennialism is overwhelming. For recent studies on premillennialism, see Charles C. Ryrie, The Basis of the Premil­ lennial Faith (New York, 1953) and John F. Walvoord, The Millennial Kingdom (Findlay, Ohio, 1959) for the pretribulationist viewpoint, and George E. Ladd, Crucial Questions about the Kingdom of God (Grand Rapids, 1952); The Blessed Hope~~(Grand Rapids, 1956) and Alexander Reese, The Approaching Advent of Christ (London, n.d.) for the non- pretrlbulatlonist or historical premillennial view. The postmillen- nial position is defended by J. Marcellus Kik, Revelation Twenty (Philadelphia, 1955) and Loraine Boettner, The Millennium (Philadel­ phia, 1958). Amillennial works include Floyd Hamilton, The Basis of Millennial Faith (Grand Rapids, 1942) and Louis Berkhof, The Second Coming of Christ (Grand Rapids, 1953), and a position best defined as anti-millennialism is found in Oswald T. Allis, Prophecy and the

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Dispensationalism— The word "dispensation" comes from the Latin

dispensatio, measurement, management. In theology it can be defined as

a system of Biblical interpretation which divides human history into

periods of time in which "man is tested in respect of obedience of some 2 specific revelation of the will of God." Dispensational systems are

numerous, but the most frequently used one divides history into seven

time periods: Innocency (Creation to the Fall),, Conscience (Fall to

Noah), Human Government (Noah to Abraham), Promise (Abraham to Moses),

Law (Moses to Christ), Grace or Church (Christ through the present time 3 to the Kingdom), and Kingdom or Millennium. As here defined dispensa­

tionalism was developed in Ireland and England in the second quarter

of the nineteenth century by John Nelson Darby and his followers. It

was brought to America, mostly after 1850, by Darby and numerous other

authors and Bible teachers, associated primarily with the Plymouth 4 Brethren.

Premillennialism and Dispensationalism

All dispensaticnalists are premillennialists, but not all prewillen-

Church (Philadelphia, 1945). Allis' work is considered by many to be the most respected critique of dispensational premillennialism.

2 Ci I. Scofield, editor, Scofield Reference Bible (New York, 1917), p. 5. A contemporary dispensationalist, Charles C. Ryrie, recognizing that the word does not mean time, defines a dispensation as "a dis­ tinguishable economy in the outworking of God's purpose." Ryrie, Dispensationalism Today (Chicago, 1965), p. 29.

3 Ibid., p. 5. For a discussion of dispensational schemes from the first century to the present, see Arnold D. Ehlert, A Bibliographic History of Dispensationalism (Grand Rapids, 1965). A typical dispen­ sational scheme is illustrated in Fig. 2, p. 13.

4 For a provocative, brief account of the history of dispensationalism in America, consult Ernest R. Sandeen, "Toward a Historical Interpre­ tation of the Origins of Fundamentalism," Church History, XXXVI

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. nialists are dispensationalists. This scudy is concerned with pre­

millennialism and not dispensationalism as such, but since it is some­

times hard to separate these two terms and the ideas behind them in

matters of eschatology, and since many of those considered in this study

were dispensationalists as well as premillennialists, a further word is

necessary.

In studying the early days of dispensationalism in America, it is

especially difficult to distinguish between those premillennialists who

were dispensationalists and those who were not. To try to make such a

distinction is important, however,' because "dispensational truth" in*

eludes more than eschatology (although that is perhaps the most impor­

tant single element in the system), and dispensationalism, especially

as it developed in America in the first quarter of the twentieth cen­

tury, differs in some important respects from views held by many of the

premillennialists under consideration here. For example, Sandeen cites

a letter written by J. N. Darby in which Darby complains that his Amer­

ican brethren accepted the "light" (dispensational truth, including its

eschatology), which he considered secondary, but rejected his ecclesi- 5 ology, which he considered primary. The American pastors and teachers,

although they warmly embraced Darby's dispensational theology, did not

withdraw from their "systems" and associate with the Brethren,.but re-

(1967), 66-83, esp. pp. 67-73. For a more detailed analysis by a critic, C. Norman Kraus, Dispensationalism in America (Richmond, 1958), and for an excellent account of Darby and his impact on the movement, Clarence B. Bass, Backgrounds to Dispensationalism (Grand Rapids, 1965). No history of dispensationalism in America has been written by a dispensationalist.

5 Sandeen, "Toward a Historical Interpretation," p. 71.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. mained in their denominations, and although they often had harsh words

for the present state and future fate of Christendom, they did not gen­

erally advocate a separation from existing denominations-. Thus, Darby's

separatism— an essential feature of his dispensationalism— was not quick­

ly accepted in America. In other words, Americans of many denominations

readily accepted numerous aspects of dispensational eschatology, but they

were hesitant to accept other parts of Darby's system.

The most obvious method of deciding whether an individual was a dis­

pensationalist or not might be based on a scheme of dispensations, but as 6 Ehlert's study makes clear, there have been numerous dispensational

schemes which would not fit into the definition of dispensationalism as

given above. Dispensationalism includes more than dividing history into

periods of time. Ryrie, the ablest contemporary defender of dispensa­

tionalism, after a discussion of what a dispensation is, concludes that

the sine qua non of dispensationalism (1) keeps Israel and the church

distinct, (2) embraces a system of hermeneutics which is usually called

literal interpretation and (3) sees the basic purpose of God in all His 7 dealing with mankind as not just salvation but His own glory. This

seems unsatisfactory for our purposes, however, since Ryrie is writing

to a contemporary audience, with little or no historical consciousness.

Some recent writers, concerned with the origins of dispensational­

ism, have attempted to make a distinction between dispensationalism and

what they call historic premillennialism on the basis of pretribulation-

6 Ehlert, A Bibliographic History of Dispensationalism.

7 Ryrie, Dispensationalism Today, pp. 43-47 .

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 8 ism, with its companion "any-moment rapture" theory. Boettner consid­

ers pretribulationism to be the primary difference. Ladd calls pretrib-

ulationism "essential". Kraus demonstrates that it was the source of

serious disagreement among the premillennialists and an important cause 9 of the cleavage which came in the 1890's. On the other hand, Sandeen,

the most important contemporary historian writing on origins and sources,

does not feel that rejection of the "any-moment rapture" theory is a suf- 10 ficient ground for classifying a person as a non-dispensationallst.

After all, dispensationalism is more than eschatology; it is something

like a theology of history. Nevertheless pretribulationism is an im­

portant part of dispensationalism, and differences of opinion on this

issue did divide the premillennialists into opposing factions. It can

be demonstrated that of those in this study, James H. Brookes, James M.

Gray, I. M. Haldeman, A. T. Pierson, C. I. Scofield, R. A. Torrey, and

Stephen H. Tyng, Jr. were pretribulationists; and Robert Cameron, W. J.

Erdman, Henry W. Frost, A. J. Gordon, Samuel H. Kellogg, William G. 11 Moorehead, and Nathaniel West were not.

Sandeen suggests three criteria which clearly marked off the dispen-

8 This theory holds that Christ could come to hake away His church at any moment since His ascension, and that there is no predicted event which must take place before the Rapture.

9 Boettner, The Millennium, p. 140; Ladd, The Blessed Hope, p. 40; Kraus, Dispensationalism in America, p. 99f.

10 Sandeen, "Toward a Historical Interpretation," p. 71n.

11 Most of those Included in the second list were originally peetrlbu- lationists, but they changed their position before their death.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. sationalist; viz. (1) a system of dispensations, (2) a sharp distinction

between Israel and the church, and (3) an intensely pessimistic view of

the world's future combined with a hope in God's imminent intervention in 12 the life of the believer. In addition to these criteria, Sandeen at­

tests to identify parties and institutional groupings within American

Protestantism, and when he finds identifiable groups, such as the Niagara

Conference, which taught a dispensationalist theology, he assumes that

those associated with it were dispensationalists. This too has its prob­

lems since Kraus has pointed out the differences which arose in the Niag­

ara Conference. Which version of premillennialism, pretribulationism or

posttribulationism, for example, was the "correct" one? Which one, if

any, was held by the dispensationalists? Sandeen admits that his system 13 has not met universal acceptance. Since we know so little about the

origins of dispensationalism, it is difficult to determine clearly and

without reasonable doubt who was a dispensationalist seventy-five years'

ago and who was not. It is not fair to take those distinguishing features

of dispensationalism today and apply them to the period under study with­

out evidence that the same principles applied. Since we do not yet have

this evidence, we are not yet ready to give definitive answers on this

vital issue, tfy own observation would lead me to say that the sharp

distinction between Israel and the church (mentioned by both Ryrie, a

dispensationalist, and Sandeen, a non-dispensationalist) is the most

important single criteria that can be used to divide dispensationalist

12 Sandeen, "Toward a Historical Interpretation? p. 68.

13 Sandeen, letter to author, May 24, 1967.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 14 from non-dispensationali8t. However, much more study mist be put Into

the development of eschatological teaching in the first half of the nine

teenth century. Without solid evidence, it is hazardous to identify

those in the study who were dispensationalists as well as premillennial­

ists. I think, however, that we can conclude that the majority of them

were either dispensationalists, or were influenced by dispensationalists

At the same time, there was not general agreement among them with regard

to specifics, particularly in eschatology. In America, at least before 15 1900, dispensationalism had not yet assumed a formal structure. The

rise of dispensationalism quickened interest in premillennialism, but

there were premillennialists who apparently were not influenced by dis­

pensationalism.

Attitude Toward the Scriptures

We need now to see these men as interpreters of Scripture, for

without an understanding of their principles of hermeneutics, it is im­

possible to study objectively the rationale of premillennialism.

They were, to a man, believers in the plenary, verbal inspiration

and divine authority of the Scriptures. They considered the Bible to be

God's Word, inerrant in the original manuscripts and without any impor- 16 tant errors in the English translations'of their day. Furthermore,

the Bible was a unified book; that is, even though written by more than

14 A sharp dichotomy between Israel and the church tends toward the conclusion that the promises to Israel cannot be fulfilled in the church, thus leading to the necessity of an earthly millennium.

15 Cf. Kraus, Dispensationalism in America, ch. 7.

16 Errors of translation and poor choice of words did exist in the Eng­ lish versions of course, but these did not in any way change a doc­ trine of the Scriptures.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. forty authors over nearly fifteen hundred years, the book had one theme—

Christ, and especially God's plan of redemption through Christ. In addi­

tion, they were literalists. They believed that since the Bible was

written in plain language for plain people it should be taken at its

common, ordinary (face value) meaning unless the context demanded other­

wise. They opposed "spiritualizing," i.e., making the prophetic language

of the Old Testament figurative, thus applying these prophecies to the

church in the present age rather than to Israel in a future age. They

believed that when the Bible speaks of Israel it means Israel and not the

church; or when Revelation 20:6 mentions one thousand years it means one

thousand years and not something else. As A. J.Gordon said:

Literalism is a term quite suggestive to many minds of coarse and material views of truth. But we believe, that, while it may have been abused in some instances, it is, on the whole, the best friend of sound doctrine.

This is true, Gordon said, because men are more likely to believe less

concerning what God has said than more, and even if we adopt the prin­

ciple of holding to the letter of Scripture, there will be modification

and allowance enough. Concerning spiritualizing, he said:

The spiritualizing method . . . is fraught with perils. If the orthodox teacher uses it in interpreting prophecy, as is widely the custom, in order to avoid certain supposed in­ superable difficulties, why may not the rationalist do the same in order to avoid objections equally great in his path? . . . He must take the word of God literally, unless there is something in the context explicitly indicating that it was in­ tended to be taken figuratively. . . .17

This principle, applied to prophecy, is essential to premillennialism.

It is difficult to conceive of a premillennialist who would not be a

17 The Watchword. I (1878), 2.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 10 18 llteralist.

The premillennialists had much to say about "principles of inter­

pretation." They might be expressed in different words, but the ideas

would be similar to those given by James H. Brookes: (1) the Bible is

a plain book, addressed to men without reference to distinction in

human society; (2) its deepest teaciings may be learned with the aid of

the Holy Spirit, and we have no right to put upon its statements any

other meaning than that which the simple and accepted sense of its word

implies; (3) all Scripture is given by inspiration of God— the words not

just the thoughts; (4) all Scripture is about Jesus Christ; (5) all

Scripture has a direct bearing upon our personal privileges and responsi­

bilities; (6) all Scripture must be studied in the light which the Holy

Spirit throws upon the inspired page; (7) all Scripture must be studied

18 About the end of World War I, a large number of books were written in defense of postmillennialism. This outpouring of books may reflect the optimism of the postmillennialists that the war was indeed "a war to end all wars." Among the important works were: George P. Eckman, When Christ Comes Again (New York, 1917); Shirley Jackson Case, The Millennial Hope (Chicago, 1918); James H. Snowden, The Coming of the Lord; Will It Be Premillennial? (New York, 1919); George P. Mains, Premillennialism (New York, 1920); Harris F. Rail, Modern Premillennialism and the Christian Hope (New York, 1920); Chester C. McCown, The Promise of His Coming (New York, 1921). All of these works adopt the "spir­ itualizing" method of interpretation and criticize the pre­ millennialists for their literalism. To the premillennialists this savored of modernism. As Henry B. Nesbitt, in the Foreword to a new edition of Samuel H. Kellogg's Are Premillenniali*-. * Right? (New York, 1923) expressed it: "... most recent attempts to prove the hope of Christ's premillennial return to earth to be baseless and visionary have proceeded on the assump­ tion that the Bible is not the final authority. . . . Not a few modern opponents of the belief in an imminent and personal re­ turn of Christ declare that were they persuaded that the Bible is indeed the very Word of God, then the premillennialists' conclusion would be unescapable." The premillennialists' charge that their opponents were tainted by higher criticism was not always true.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 19 in communion with Jesus Himsel£. But Brookes went even further.

Every word, even such words as "of," "the," "in," "from," and "to,"

was important. These little words, too, expressed the meaning of the 20 Holy Spirit as He spoke to men. Thus the premillennialists dis­

trusted destructive criticism and all attacks upon the inspiration of

Scripture, and they showed this distrust by frequent articles and

books in defense of the Bible. The Bible was to them THE book. The

importance of this view of Scripture to the premillennial position

will become evident as we proceed. We turn now to a consideration of

the historical background of the movement.

19 The Truth, III (1877), 454-459.

20 Ibid., II (1876), 428, 429.

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ILLUSTRATIVE DIAGRAM. 545

A. D K,

This simple diagram, suggested by an English tract, m ay assist the render in fixing and retaining the order of events as presented in the previous discussion: 1,1,1. Represents the history of Israel up to the time of our Lord’s rejection. A,D. RepresentsHis ascension, and thedescentofthe Holy Ghost at the beginning of the presentdi6pensation. C. Is the Church age, during which the Holy Ghost is gathering out of all nations the body and bride of Christ. T. Is the translation of the risen and changed saints at the coming of the Lord for His waiting people. J. Is th e^o rt period of terrible judgments, described in the Apoy^ypse, chapters vi-xix, when the Anti­ christ shall reign and Israel shall be taken up again. R. Is the revelation of Christ with all His saints here on the earth. M. Is the millennial kingdom for a thousand happy years. S. Is Satan loosed out of his prison for a little season. W. Is the final judgment of the dead before the great white throne. E,E. Is Eternity.

prtnUlannitl v l« 187*0 . Brookes, Mirantth*. 3rd od., V*.

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Figure Z

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lanranrj

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(2ZS)

.A chart illustrating one' scheme of dispensations« From William E. Blackstonef Jesus Is.Coming, 3rd ed*s ^New York, 1908), p. 225o “— ------

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. CHAPTER II

THE HISTORY OF PREMILLENNIALISM AND

SOME REPRESENTATIVE LEADERS

Evangelical Protestantism in America was riding a crest of popular­

ity in the decade of the 1830's. One evidence of this popularity was the

great increase in church membership which Winthrop Hudson estimates went

from one out of every fifteen persons in the total population in 1800 to 1 one out of eight in 1835. Other evidences were the important place of

ministers in the life of the community, the popularity of the religious

press, the tremendous growth of denominationally sponsored colleges and

the rise of the benevolent societies. In addition the 1830's climaxed 2 perhaps the greatest decade in the history of revivalism. Charles G.

Finney, the best known of the revivalists, after nearly a decade of suc­

cessful evangelism in up-state New York, conducted campaigns in the

1 Winthrop S. Hudson, Religion in America (New York, 1965), pp. 129, 130. Even more remarkable is Hudson's estimate of church attenders, which in terms of twentieth-century definitions of church membership would mean an increase from about 40 per cent of the population in 1800 to nearly 75 per cent in 1835. Ibid.

2 General surveys which contain significant chapters on the religious climate of the middle period include Ralph H. Gabriel, The Course of American Democratic Thought, 2nd ed. (New York, 1956), esp. cha 3, and Alice Felt Tyler, Freedom's Ferment (Minneapolis, 1944), ch. 2. Two important studies of American religious history with extended comments on the period are Hudson, Religion in America, chs. 5-8 and Jerald C. Brauer, Protestantism in America, rev. ed. (Philadelphia, 1965), chs. 6-11. The contribution of revivalism to the spirit of the age can be seen in Charles A. Johnson, The Frontier Camp Meeting (Dallas, 1955); Bernard A. Weisberger, They Gathered at the River (Boston and Toronto, 1958), chs. 1-5 and William G. McLoughlin, Jr., Modern Revivalism, Charles Grandlson Finney to Billy Graham (New York, 1959), chs. 1-3. The impact of revivalism on a limited geographical area is studied in great detail InWHhitney R. Cross, The Burned Over

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eastern population centers, including Wilmington in 1827, Philadelphia in

1828, New York in 1830 and Boston in 1831. Then in 1832 he accepted a

settled pastorate in New York City. Revivalism had become respectable in

the cities. Finney’s New York pastorate was brief, and in 1835 he moved

west to become Professor of Theology (and later President) of Oberlin

College, but the importance of his meetings in the East should not be 3 underestimated. Finney had many followers and many imitators during

these years, and revivalism enjoyed great popularity and wide acceptance 4 in both rural and urban settings.

Optimism was the prevailing mood of American churchmen during these

District, the Social and Intellectual History of Enthusiastic Religion in Western New York, 1800-1850 (New York, 1950) and from the theologi­ cal perspective of the "holiness" movement in Timothy L. Smith,-Re­ vivalism and Social Reform in Mid-Nineteenth Century America (New York, 1957). The importance of the benevolent societies is the subject of John R. Bodo, The Protestant Clergy and Public Issues, 1812-1848 (Princeton, 1954) and the views of the leading revivalists toward social issues are portrayed in Charles C. Cole, Jr., The Social Ideas of the Northern Evangelists (New York, 1954). Religion in higher ed- cation is discussed in Donald G. Tewksbury, The Founding of American Colleges and Universities before the Civil War (New York, 1932), ch. 2.

3 There is no scholarly biography of Finney in print. Finney's Memoirs (New York, 1876) is a valuable primary source, but must be used with care. The first three chapters of McLoughlin’s Modern Revivalism «re an able, objective study of Finney by one of America's foremost con­ temporary students of revivalism. The most complete account of the life and times of Finney, including his impact on social reform, is an unpublished Ph.D. Dissertation by James E. Johnson, "The Life of Charles Grandison Finney" (Syracuse, 1959). Johnson's work is "the first study of his life that is not heavily dependent on his Memoirs." Ibid., iv. Johnson has compiled an especially complete bibliography which goes far beyond earlier studies. Of particular value for back­ ground relating to this study is chapter 11, "Revivalism and Reform."

4 Timothy Smith argues for the importance of the revival movement in eastern urban areas and for its continuing significance after 1835 (often considered the climax year of the second great revival move­ ment, cf. McLoughlin, Modern Revivalism, pp. 9, 10).Revivalism and Social Reform, chs. 3, 4.

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years. This was in keeping with the attitude of the country at large.

It was "a time of eager expectancy, unbridled enthusiasm, and restless

ferment. A new nation and a new world were being born, and to many any- 5 thing and everything seemed possible." Closely related to this spirit of

optimism was postmillennialism, with its emphasis upon an era of peace,

justice and goodness which would precede the return of Christ. Surely

now and in America this new world was possible. This eschatological view

dominated both pulpit and pew. Finney and most of his revivalist friends

were postmillennialists.

Modern postmillennialism is generally considered to have begun with

Daniel Whitby (1638-1726), an English clergyman and Biblical scholar.

His views were widely accepted in England and propagated in America by

Jonathan Edwards and the outstanding Bible commentaries of Matthew Henry,

Thomas Scott, and Adam Clarke, all of which were popular in this country.

Whitby’s postmillennialism, with its optimism and view of progress, fitted 6 in well with the dominant mood of America. Premillennialism, with its

basic pessimism, was not in keeping with the times and was held primarily

by sectarian groups such as the Millerites, who established first the year

1843, and later a specific day, October 22, 1844, as the time of the re­

turn of Christ. The failure of the Millerite movement almost destroyed

5 Hudson, Religion in America, p. 181.

6 The setting for the rapid growth of postmillennialism is well de­ scribed by Timothy Smith, Revivalism and Social Reforte, esp. ch. XIV. "The most significant millenarian doctrines of the mid-nineteenth century were . . . those which grew out of evangelical Protestant­ ism's crusade to Christianize the land. Revivalistic Calvinists . . . Oberlin perfectionists, and Methodists great and small were ardent postmillennialists, bent like John the Baptist on preparing a kingdom for the King. Social reforms of all sorts fit into their scheme." (p. 236).

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7 what Interest remained in premillennialism. It was not until after the

Civil War that a strong revival of premillennialism occurred.

Rich has been written about the development of millennialism 8 throughout the history of the church. The early church held to a real­

istic eschatology which was often premillennial. After Augustine (d. 430)

the medieval church was amillennial. The Reformers were amillennial,

though some of the sixteenth century sects held chiliastic views of vary­

ing descriptions. The resurgence of premillennialism in nineteenth-cen- 9 tury America can be traced to two sources, the Irvingite movement in Eng­

land and the Plymouth Brethren in England and Ireland. One feature char­

acteristic of the modern revival of premillennialism was the pre-tribula-

7 "The chief result of the Millerite excitement seems to have been to hasten the acceptance of this doctrine [postmillennialism].among Baptists and Presbyterians previously attached to the premillennial' view." Ibid. For a critical, and to some extent outdated, study of Millerism, see Clara E. Sears, Days of Delusion (Boston and New York, 1924) and for a sympathetic study, consult Francis D. Nichol, The Midnight Cry (Washington, 1945). A brief account is given in Alice F. Tyler, Freedom's Ferment, pp. 70-78.

8 For representative works on the history of millennial ideas written by premillennialists, consult Nathaniel West, "History of the Pre­ millennial Doctrine," Premillennial Essays of the Prophetic Confer­ ence (Chicago, 1879), pp. 313-404 and Jesse F. Silver, The Lord's Return, 5th ed. (New York, 1914) and by non-premillennialists William H. Rutgers, Premillennialism in America (Goes, Holland, 1930) and D. H. Kromminga, The Millennium in the Church (Grand Rapids, 1945). Indispensable for a detailed study of the subject is LeRoy E. Froom, The Prophetic Faith of our Fathers, 4 vols. (Washington, 1948-1954).

9 Edward Irving (1792-1834) was a Church of Scotland clergyman who, having been removed from his London pulpit in 1832 on a charge of heresy, founded the Catholic Apostolic Church. In addition to an ardent .pretribulationist premillennialism, his ministry was noted for a revival of the "tongues"inpves$ant. Dictionary of National Biography. X:489-493

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tion rapture, taught by both Irving and the early leaders among the Ply- 10 mouth Brethren.

It is well known that deep division over the specifics of the pre­

millennial return of Christ occurred among the Brethren in England.

One group, led by J. N. Darby, C. H. Macintosh, William Trotter and

William Kelly advocated pretribulationism and the "any-moment, secret

rap' re" while the other group, composed of such men as B. W. Newton,

S. P. Tregelles, F. H. White and George Muller taught that the Church

would pass through the Tribulation and then Christ would return to

establish His Kingdom. The difference of opinion was so great that 11 separation occurred. The teaching of the Brethren came to America

through the writings of Darby and Macintosh. There was much in their

writings which appealed to American evangelicals, and their eschatology

was accepted, often without careful consideration, along with much of

their teaching on the person and work of Christ and on the ministry of

the Holy Spirit. Since Darby and his followers were more widely read

in America, their views were widely accepted. After more study and after

10 There is some dispute about the term "historic premillennialism" as distinct from the pretribulationist premillennialism of the nineteenth century. Sandeen does not feel that the term is of value, since it does "not correspond to any distinction being made at that time, so far as 1 can discover." Personal letter to author, May 24, 1967. But there were certainly two rival groups of premillen- nialists in both England and America. Their differences were sharp, and the conflict was so marked that fellowship was broken between them. It seems to me that the term, although not used by the dis­ putants, is very helpful to distinguish between the premillennialism of the church from its earliest days and the more recent view of pretribulationism.

11 There were many factors involved in the numerous splits among the Brethren, but one of them was pretribulationism. The others do not concern us here.

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contact with some who rejected Darbyism, many of the leading premillenni- 12 alists changed their views and taught against pretribulationism. How­

ever, both pretribulationists and non-pretribulationists acknowledge

their debt to the Brethren. It seems safe to conclude that, although pre­

millennialism was held by the early church and has appeared occasionally

in other times, pretribulationism originated in England in the nine- 13 teenth century and has been most widely accepted in the United States.

The revival of premillennialism in America came about the time of

the Civil War and coincides with the widespread dissemination of the

views of the Brethren writers in this country. Darby visited Canada in

1859 and made frequent trips to Canada and the United States"in subsequent 14 years. He ministered chiefly to pastors and influential laymen. Most

of the outstanding premillennialists of the post-war period were orig­

inally postmillennialists, having been trained in the seminaries of

America, where that was the prevailing eschatological view. In later

12 The story of the conflict between American premillennialists comes for the most part from two sources, Robert Cameron, editor of Watch­ word and Truth and Arno C. Gaebelein, editor of Our Hope, both of whom were engaged in the struggle. Compare a series "To the Friends of Prophetic Truth" by Cameron in Watchword and Truth, XXIV (1902), 134-136, 169-171, 200-202, 234-238, 264-267, 299-302, 331-334, 358-361;and the following passages from his Scriptural Truth about the Lord's Return (New York, 1922): pp. 19, 20, 58f, 138-149. See also Henry W. Frost, The Second Coming of Christ (Grand Rapids, 1934), pp. 203, 204 and Arno C. Gaebelein, The Return of the Lord (New York, 1925), p. 13 and Half a Century, the Autobiography of a Servant (New York, 1930), pp. 44-46. For a good secondary account, see Kraus, Dispensationalism in America, ch. VI.

13 Additional documentation in support of this view can be found in an unpublished manuscript, "The Rapture, A Presentation of the Post- tribulationai View" by Robert H. Gundry, pp. 186-205. Dr. Gundry, a young New Testament scholar educated at the University of Man­ chester, teaches at Westmont College, Santa Barbara, California.

14 For a brief discussion of the influence of Darby and his followers

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years, these men changed to premillennialism, often, but not always, hav­

ing been influenced by the writings and lectures of the Brethren. What

impact did their premillennialism have on their attitudes toward the great

social and political issues of the post-war years? Gilbert Barnes, Timo- 15 thy Smith, Alice Tyler have shown that there was a very close connection

between evangelical, revivalistic Protestantism and the demand for social

reform before the war. But those evangelicals were postmillennialists.

Did premillennialism make a difference? We turn now to a consideration

of this subject.

There were three responses on the part of the premillennialists to

the great issues of their time. These responses are most clearly dis­

tinguished in the "first generation" premillennialists, those who lived

and died before 1900. The reasons for this will become clear in later

chapters. Many of them refused to have anything to do with social, polit­

ical or economic questions. Their chief concern was Individual salvation.

This group is most clearly represented by James H. Brookes, long-time

Presbyterian minister in St. Louis. Others, although concerned for

individual salvation, demonstrated their civic concerns by organizing 16 institutional churches and participating in various reform movements,

in America, see Kraus, Dispensations!ism in America, pp. 46-56.

15 Gilbert H. Barnes, The Anti-Slavery Impulse, 1830-1844 (Gloucester, Mass., 1957); Smith, Revivalism and Social Reform; Tyler, Freedom's Ferment.

16 The Institutional church was defined by Edward Judson as "an organized body of Christian believers, who, finding themselves in a hard and uncongenial social environment, supplement the ordinary methods of the gospel . . . by a system of organized kindness, a congeries of insti­ tutions, which, by touching people on physical, social, and intellec­ tual sides, will conciliate them and draw them within reach of the gospel." Quoted in Hudson, Religion in America, p. 300.

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movements. Representative of this group is Stephen H. Tyng, Jr., Rector

of New York City's Episcopal Church of the Holy Trinity. A third group,

falling somewhere between these two, is best represented by Adoniram J.

Gordon, pastor for twenty-five years of the Clarendon Street Baptist

Church of Boston. Gordon seemed to say Christians should not become

involved in "secular" affairs, but became active himself in a wide varl-

rety< of reform ventures. Let us look more carefully at these representa­

tive figures.

James H. Brookes— Separatist 17 James Hall Brookes vas born in Pulaski, Tenn., Feb. 27, 1830, the

son of the Rev. James H. and Judith (Lacy) Brookes. His father was born

in North Carolina and educated at Hampden-Sidney College and Union

(Richmond) Seminary. His mother, born in Prince Edward Co., Virginia,

was the daughter of the Rev. Drury Lacy, Moderator of the General Assembly

in 1817 and a noted Presbyterian minister. Mrs. Brookes was descended from

a long line of Presbyterian ministers.

Brookes' father died in June 1833 from a cholera epidemic, and the

task of raising the family fell to his mother. The elder Brookes, be­

fore his death, and with his wife's consent, had freed the slaves which

Mrs. Brookes had inherited. Life was hard in the Brookes home, and the

early education of young Brookes was spasmodic. A family friend secured

a West Point appointment for him, but, influenced by his mother, who

wanted him to enter the ministry, he declined, and at fifteen he entered

Stephenson Academy, Ashewood, Tenn., to prepare for college. After sev-

17 Biographical material on Brookes comes chiefly from David R. Williams, James 3. Brookes (St. Louis, 1897). Williams, a St. Louis newspaper­ man, was also Brookes' son-in-law. A brief biographical sketch is in

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eral years of teaching and work as a census taker to earn funds to con­

tinue his education, he left for Princeton in 1851 to prepare for the

ministry. Traveling via Cincinnati, he was persuaded by Dr. Nathan L.

Rice, a family friend, to attend Miami University in Oxford, Ohio,

where he entered the junior year classes. During his senior year at

the University he studied theology under Dr. Claybaugh of the Associated

Reformed Seminary of Oxford. He attended Princeton Seminary during

the 1853-54 term, but he did not return to complete his studies because

of a lack of funds.

He was licensed by the Oxford (Ohio) Presbytery on Feb. 14, 1854,

and ordained April 20 of the same year by the Miami Presbytery. On

May 2 he married Susan Oliver, the daughter of Dr. David Oliver, a retired

physician and elder in the Presbyterian church in Oxford. He then moved

to Dayton, Ohio to begin work at his first charge, the First Presbyterian

Church of Dayton. He remained there four years and engaged in a success­

ful ministry. The church grew substantially under his care. He received

a call to Louisville in 1857 but declined when the Dayton church promised

to enlarge the sanctuary. One year later, however, he accepted a call to

the Second Presbyterian Church of St. Louis when it became apparent that

the Dayton church could not keep its promise.

In 1864 he moved to the Sixteenth and Walnut Street Church in St.

Louis, a church organized in July of that year by 149 members of Second 18 Church. This congregation later moved to Washington and Compton Streets.

National Cyclopedia of American Biography (hereafter referred to as NCAB). V:62.

18 This congregation is now known as Memorial Presbyterian Church and

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Here Brookes remained as pastor until forced by ill health into retire­

ment. He died in St. Louis in 1897. Brookes was active in the work of

his denomination. He served as a commissioner to the General Assembly

(O.S.) in Lexington, Ky., in 1857, Madison, Wis., in 1880, and Washington,

D. C., in 1893 and as Stated Clerk of the Missouri Synod in 1874.

In addition to his pastoral and church ministry, Brookes was

widely known as a conference speaker and author. He was prominent in

the Niagara Conference (see pp. 54-58), serving as an organizer and as

president until his death. He appeared from time to time at other con­

ference centers, such as Northfield and Lake Geneva, Wis. He strongly

supported the international prophetic conferences of 1878 and 1886, be­

ing active on the organizing committee of both conferences. Only because

of ill heAlth did he miss the 1895 conference. His first book, How to be

Saved, was published in 1864 and subsequently issued in many editions and

translated into German, Portuguese, French and Spanish. In all he wrote

seventeen books, dozens of sermons and pamphlets, between 250 and 300

tracts, and many articles. He was editor of The Truth, a monthly journal

of Bible study, from 1875 until his death. His writings were frequently

reprinted by later generations of premillennialists.

Brookes claimed that he had never heard a sermon nor read a book

nor received instruction, during his "imperfect" theological training,

on the subject of the coming of the Lord. During his childhood the

"Millerite excitement" caused some discussion among his acquaintances,

is located at 201 S. Sklnker. The Washington and Compton Street building still stands, occupied by the Washington Tabernacle Baptist Church, a Negro congregation.

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but apparently it left no lasting Impression. His attention was first

directed to the subject, according to his own testimony, almost by

accident. He records:

At last a morning came when It was necessary to read the book of Revelation In family worship. . . . On that particular morning. . . some other place in the Bible was found; and when the family went out of the study the question was put to my conscience and heart. Why did you omit the last book God has given us? The reply made to myself was. Because 1 do not under­ stand it. The book is so full of strange beasts and myster­ ious symbols, it does me no good. But did God make a mis­ take in putting that book into the canon of sacred Scripture? That it had a right there was as clear as the inspiration of John's gospel or the Epistle to the Romans; and after all might it not be my fault that it was so meaningless? Con­ victed and condemned at the bar of my own conscience, 1 opened the book and read it through at a single sitting. My mind was engaged and interested in an unusual degree. *9

This revelation was followed by about a month of intense study of both

the Old and New Testaments without consultation of commentaries, and this

private study led Brookes to these conclusions: (1) Jesus Christ is

coming back to this world as truly, bodily, visibly, personally as that

He was born in Bethlehem; (2) things shall not always remain as they

are now, i.e., the earth is to be restored as it was before the fall;

(3) this glorious change shall not precede, but succeed that glorious 20 coming. There is no suggestion as to the exact point in Brookes' min­

istry when he made this "discovery," but in 1869 he joined the study

19 Williams, James H. Brookes, pp-. 148, 149. Quoted from a chapter en­ titled, "How I Became a Premillennialist." This chapter is one of the most frequently reprinted pieces of premillennialist literature.

20 Ibid., p. 151. Brookes may have been influenced by Archibald Gamble, a member of the session of Second Presbyterian Church, who "was an earnest believer in the premillennial coming of the Lord before I saw that 'blessed hope,Ibid., p. 240.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. group which became Che forerunner of the "Believer's Meeting for Bible

Study" and in 1870 he published Maranatha, one of the most influential

books to be published by the premillennialists. Brookes became perhaps

the outstanding advocate of the premillennial view in the last quarter of

the nineteenth century. He also was deeply influenced by the Brethren

writers. He read and acknowledged their works, and according to H. A. 21 Ironside, who cites no authority, Darby preached in his St. Louis church.

At any rate, Brookes acknowledged his debt to the Brethren in the pages of

his journal, although he chastised them severely for their "pride" and 22 sectarian spirit. If Brookes was not led to his view by his contact

with the Brethren, they at least played a prominent role in helping him

to systematize his ideas.

Brookes believed that it was wrong to preach on political themes,

an attitude which may have been strengthened by his difficulties in the 23 Second Presbyterian Church of St. Louis during the Civil War. His

refusal to take sides or to pray for the success of one army or the

other, even when some in his congregation pressed for a stand, led to his

resignation in 1864. In this connection he played a prominent role as a

signer and advocate of the "Declaration and Testimony" of 1865 which

opposed all attempts by the General Assembly to take an official

21 H. A. Ironside, A Historical Sketch of the Brethren Movement (Grand Rapids, 1952), p. 196, cited by Sandeen, "Toward a Historical Interpretation," p. 70.

22 The Truth, XXI (1895), 249-252, 369-372.

23 For a discussion of Brookes' part in the Presbyterian controversy during the war years, see Williams, James H. Brookes, ch. VII. According to the account in Princeton Theological Seminary, Necro­ logical Reports, 11:471-472, Brookes was an ardent southern man, whatever that means.

with permission of the copyright owner. Further reproduction prohibited without permission. 24 stand on political and social questions. Brookes' sympathies on this

matter are an important clue to his attitude.

One sermon and an address to the General Assembly set forth his

position with clarity. On April 30, 1863, he delivered a fast-day 25 sermon in Second Church. After recounting his southern birth, early

life and training and great friendships, he remarked that he was forced

by the war to examine the Scriptures on the obligation of the Christian

to civil authority. His conclusion was that the Scriptures required

allegiance to the Constitution, laws and government under which we live

with two exceptions: (1) if we should be required to do something

morally wrong and (2) if the government should cease "from being a min­

ister of God for good and become a minister of Satan for evil." His

conclusion was:

But even when a government fails in the discharge of its appropriate functions as a blessing to society, and is

24 The "Declaration and Testimony," drawn up by the Rev. Samuel R. Wilson, was widely circulated in northern Presbyterian circles and signed by many ministers, particularly in Kentucky and Missouri. It was a protest against the actions of the General Assembly which in essence made support of the Union cause a test of Presbyterian loy­ alty. The "Declaration" was adopted by the Louisville Presbytery in September 1865, with the further statement that the signers would withdraw if compelled to accept the decision of the General Assembly. The General Assembly, which met in St. Louis in 1866, excluded from its sessions all who had signed the "Declaration" on the grounds that it was schismatic.- This action led to the formation of the In­ dependent Synod of Missouri to which Brookes' church joined itself. When in 1874 the General Assembly, again meeting in St. Louis, adopted the principles for which the "Declaration" had stood, Brookes led his church back into the fellowship of the northern Presbyterians. Ibid., ch. VII and pp. 235, 236. For a detailed study of the controversy, see Lewis G. Vander Velde, The Presbyterian Churches and the Federal Union, 1861-1869 (Cambridge, 1932) esp.chapters VI and VII.

25 Subjection to Civil Rulers: the Christian's Duty (St. Louis, 1863).

with permission of the copyright owner. Further reproduction prohibited without permission 27

turned into an instrument of oppression and injustice, it is to my mind at least doubtful whether a fair interpre­ tation of the Bible would sustain the Christian in resort­ ing to armed resistance. . . . I can not see that the pre­ cepts and example of Christ and His apostles give the slightest countenance to revolutionary violence as a mode of redressing public and private wrongs.

Brookes consistently maintained this point of view to the end of his

long ministry. 27 In his defense of the Louisville Presbytery Brookes protested

against the use of the words "evil," "guilt," and "sin" in connection

with slavery and the designation of slavery as the source of "rebellion,

bloodshed and all manner of crimes." He did not defend slavery} rather,

he protested against it, but he felt the action of the General Assembly of

1864 in condemning slavery went too far because such action was contrary

to Scripture. In this way he again demonstrated his position that the

church must studiously avoid political issues. To Brookes and those who

shared his philosophy, the ministry of the church was essentially a min­

istry to individuals.

26 Ibid., p. 5. For a similar statement of the obligations of Christian citizenship, see James M. Gray, The Teaching and Preaching That Counts (New York, 1934), pp. 121-123. For opinions on the Christian and war, James M. Gray, What the Bible Teaches About War and the Christian’s Attitude in the Present Crisis (Chicago, 1917), pp. 8, 9;and R. A. Torrey, Peanut Patriotism and Pure Patriotism, Our Duty to God and Our Country in This Time of Crisis (Los Angeles, 1918).

27 Argument . . . before the General Assembly of the Presbyterian Church of the United States, on the 31st of May, 1866 in defense of the Louis­ ville Presbytery . . . (St. Louis, 1866). The Louisville Presbytery had been dissolved by the General Assembly on the grounds of disloyal­ ty to both church and state, and its commissioners to the 1866 General Assembly were refused seats. See Vander Velde, The Presbyterian Churches and the Federal Union, 1861-1869, ch. VII.

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Stephen H. Tyne — Activist 28 Stephen Higginson Tyng, Jr. was born in Philadelphia, June 28,

1839, the son of the Rev. Stephen H. and Susan (Mitchell) Tyng. His

father was one of the best known clergymen of his day, a leader in the

evangelical wing of the Protestant Episcopal Church. Tyng Jr. graduated

from Williams College in 1858 and continued his studies in the Protestant

Episcopal Seminary of Virginia. His studies were interrupted in his

senior year by the outbreak of the Civil War. He was ordained a deacon

of the Protestant Episcopal Church May 8, 1861, and for two years he

served as his father's assistant at St. George's in New York City. On

September 11, 1863, he was ordained priest and installed as Rector of

the Church of the Mediator in New York. He served briefly during the

war as chaplain of the 12th Regiment, New York Volunteers.

After the war he organized in New York the Church of the Holy

Trinity, an institutional church with an extensive outreach. Like his

father, he was identified with the evangelical wing of the Protestant

Episcopal Church. In 1867 he was brought to trial by an ecclesiastical

court for preaching in a Methodist church in New Brunswick, N.J., within

the jurisdiction of a fellow priest, a violation of the law of the church.

He was found guilty and censured by the Bishop of New York. This action

embittered many among the evangelicals of the church.

During the winter of 1874-1875 he delivered Sunday evening sermons

in Cooper Union, and in 1875 he assisted in the Moody-Sankey campaign in

New York. He was a trustee of Williams College from 1872-1884 and was

28 Biographical information comes from the NCAB II: 188 and various numbers of the New York Times and New Yo"rk Tribune.

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awarded a D.D. by Chat institution in 1872.

Severe illness in 1881 forced him to retire from the ministry. In

an effort to regain his health he entered the business world and moved

to Paris, first as a representative of the Equitable Life Assurance

Society of New York. Later he became European manager of the Mutual Re­

serve Fund Life Association of New York and served as President of the

American Chamber of Commerce in Paris. He died in Paris, Nov-. 17, 1898.

Tyng was an ardent premillennialist. In 1876 at the height of his

ministry at the Church of the Holy Trinity he published He Will Come; or,

Meditations upon the Return of the Lord Jesus Christ to Reign over the 29 Earth. This book, a series of fourteen sermons or lectures, presents

a pretribulationist, premillennial view of Christ’s coming. Two years

later the first great international prophetic conference was held in

the Church of the Holy Trinity. As host pastor Tyng played a prominent

role in planning the conference. His opening address to that confer- 30 ence was entitled, "Christ's Coming; Personal and Visible." The

exact source of Tyng’s premillennialism is not clear, but it is likely

that he was influenced by his father who championed this view for many

years. In his word of welcome to those attending the 1878 Prophetic

Conference, the elder Tyng, now pastor emeritus of St. George’s told

the assembled audience:

November will finish the fifty-ninth year of niy poor laboring in the preaching of the Lord's Gospel. Well do I remember more than fifty years ago when the great truth of a Saviour's premillennial coming burst upon my mind. As a young

29 2nd ed. (New York, 1877).

30 Premillennial Essays of the Prophetic Conference, pp. 22-46."

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man in the South, travelling long distances to preach His Word, 1 was met with much— I will not say ridicule, but with kind and affectionate remonstrance. The world was unprepared around me for any such enunciation, and yet it seemed to me to be the clearest sunlight of the page of Scripture. . . . ‘1 looked at it then entirely alone. I scarcely knew a minister of any class around me that would believe it at all.33-

In view of his father's position, it is reasonable to assume that the

younger Tyng accepted his father's lead in this matter.

Although the roots of his premillennialism might not be clear,

there is no doubt about his commitment to the problems of the great

metropolis. The Church of the Holy Trinity, located at Madison Avenue

and 42nd Street, was one of the outstanding churches of the city. The

work of the church was outlined by Tyng in a letter to his congregation 32 on Dec. 9, 1876. He divided the work of the parish into three cate­

gories— ingathering, training, and Christian work. Ingathering in- 33 eluded the "people's service," as well as the week-day evangelistic ser­

vices. Tyng also included the every-Sunday temperance meeting and the

formation of charitable agencies in his term ingathering. The Andrew

and Philip Society (a men's evangelistic endeavor), and the Mary and

Martha Society (a women's evangelistic outreach) were among the groups

formed within the church. In addition the parish undertook a ministry

to the poor, which provided an almoner who visited the poor and distrib­

uted Alsus,. a bread system, whereby bread, provided by local bakers,

31 The Christian Herald and Signs of Our Times, I (1878), 109.

32 The Mission Work of the Parish Church of the Holy Trinity (n.p., n.d.), 22 p .

33 By this Tyng meant the Sunday evening service, which was well ad­ vertised, in which popular hymns were sung, the preaching was plain and extensively illustrated, pews were free, and strangers were especially welcomed.

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was distributed to the needy, a method for furnishing coal to those who

needed It, a Dorcas Society, which furnished employment to poor women,

and a Dispensary. The Dispensary aspect of the ministry of the church

was particularly interesting. There were six physicians who gave of their

time to help the poor. They took turns in staffing the Dispensary one and

one-half hours every day and in making house calls. They contributed

their time, and drugs were secured at wholesale prices. The church also

maintained an Arbitration Committee, made up of lawyers, who assisted the

needy with legal problems, and a burial society to provide for their in­

terment .

The training program of Holy Trinity included three Sunday Schools

at the home church, and a Sunday School at each of the missions, involving

altogether more than 2,000 teachers and pupils. It also included Sunday

morning preaching services, weekday Bible readings, classes for young con­

verts and many similar activities. The third category, work, involved

the House of the Evangelists, a lay training program for work among the

poor and neglected, an orphanage with twenty children, a rehabilitation

home at Sing Sing, the Peabody Home for the Aged and Indigent Women, the

Lay Preachers Association, the Industrial Sewing School and the gospel 34 tent. Certainly Tyng's premillennial persuasion was no deterrent to

34 The editorial page of the New York Tribune for June 9, 1876, carried this comment: The Rev. Dr. Tyng, jr., [sic] . . . is a gentleman of great activity in the ministry, and of infinite resources. . . . It [Church of Holy Trinity] is quite ready to adopt whatever methods of the "sects" it may deem useful in the dissemination of the gospel. . . . Its last device is the erection on 34th Street near 6th Avenue of what is called a Gospel Tent, large enough to accom­ modate a congregation of nearly 3,000 persons; and here during the Summer the prayers and preaching will be free to all comers. . .

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his tremendous concern for the needs of the city.

Adoniram J. Gordon — Moderate Activist 35 Adoniram Judson Gordon was born in New Hampton, N. H., April 19,

1836, one of twelve children of John Calvin and Sally (Robinson) Gordon.

His father owned a woolen mill. He was converted at the age of fifteen,

and a year later determined to enter the ministry. He attended prepara­

tory school at New London, N. H., and matriculated at Brown University in

1856. Following his graduation in 1860, he entered Newton Theological

Institution from which he graduated in 1863.

He accepted a call to the Baptist church in Jamaica Plains, Mass.,

where he was ordained June 12, 1863. He received his first call to the

Clarendon Street Baptist Church of Boston in 1867 but declined at that

time. However, in December 1869 he accepted the pastorate of that church

where he remained until his death— more than twenty-five years later.

Gordon developed Clarendon Street Church into an institutional

church, and it became a strong center of religious and philanthropic

work. He advocated the democratization of the church, including the

abolition of pew rents and paid musicians, and a simple but meaningful

worship service to which all were welcome. The church grew under his

leadership from a membership of 358 in 1869 to 1,083 in 1894.

Whether these proceedings. . . will commend themselves to the Bishop. . . is a matter, we fancy, of small importance to the rector. . . or his parishioners. If the erring will not come to the Church the Church must go to the erring. . . . The most prosperous churches are those which find something for every earnest man to do in the vineyard.

35 Biographical material on Gordon comes from Ernest B. Gordon, Adon­ iram Judson Gordon, A Biography (New York, 1896). A brief account is given in NCAB, XI: 263.

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Gordon was an active participant in the 1877 Moody campaign in

Boston. Moody's tabernacle was located across the street from Claren­

don Street Church, which was then used for the "after" meetings. Gordon

worked with Moody, and his own ministry was greatly enlarged afterwards

into an active concern for the needy at home and abroad.

He established an Industrial Temporary Home (still in existence)

for the rehabilitation of alcholic men and supported it with unceasing

effort. He favored national prohibition, and in time he joined the

Prohibition Party and spoke and wrote for it with enthusiasm. He

strongly supported the work of the Y.M.C.A., and on one occasion was

arrested and fined for preaching on Boston Common at a protest rally

sponsored by the "Y," whose application for a permit had been denied.

The protest resulted in a more liberal policy on the granting of permits

by the city officials. Clarendon Street Church mlso established a shel­

ter for girls, a Chinese Sunday School and a mission work among the

Negroes of Boston. In the 1890's Gordon spoke out against the Chinese 36 Exclusion Act. His remarks on one occasion were printed in The Con- 37 gressional Record.

Gordon had a particularly successful ministry to students, both at

Northfield and on various college campuses. He conducted evangelistic

meetings at Yale, Amherst, Rutgers, Mount Holyoke, Williams, Princeton

and Brown. He was a trustee of Brown from 1874 to 1888 and a fellow

36 See Gordon's editorials in The Missionary Review of the World, V (1892), 623-624 and in Watchword. XII (1890), 251; XIV (1892), 195; XV (1893), 231-233.

37 I am indebted for this information to Dr. Nelson R. Elliott, Director of Placement, Gordon Divinity School, and an authority on A. J. Gordon.

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1888-1895. Brown awarded him a D. D. in 1877. He was also a trustee of

Newton Theological Institution.

His first book, In Christ, was published in 1870. In all he wrote

nine books, dozens of sermons, pamphlets and tracts, edited two hymn

books, wrote tunes for fifteen hymns— although he had no formal musical

training— and in 1878 established The Watchword, a monthly devoted to

Biblical exposition, which he edited until his death. He was a popular

conference speaker and was associated with the Niagara and Northfleld

Conferences during the absence of D. L. Moody.

In 1871 he was elected to the Executive Committee of the American

Baptist Missionary Union, and in 1888 he became chairman of that com­

mittee. From that time until his death he worked tirelessly for the

cause of foreign missions. He was considered the "savior" of the Bap­

tist mission in the Congo, for when the British Baptists were forced to

abandon it, he personally raised the funds to save it. He attended the

International Missionary Conference in London in 1888. After the con­

ference he toured Scotland in behalf of missions in the company of A. T.

Pierson. He served as Associate Editor of the Missionary Review of the

World. 1891-1895.

Gordon established the Boston Missionary Training School (now

Gordon College) in 1889. It reached-an enrollment of nearly 150 by the

time of Gordon's death. He lectured there and from time to time in

Moody'8 school in Chicago.

He married Maria Hale of Providence, R. I., in October 1863. She

was the daughter of Isaac Hale, an ardent anti-slavery man, who was a

close friend of Wendell Phillips. Mrs. Gordon was President of the Mass-

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achusetts W.C.T.U. for nearly twenty years and was three times hostess to

the national and once to the world meeting of that organization. Gordon

died in Boston, February 2, 1895.

Gordon was influenced, early in his ministry, by two laymen who

spoke of the second coming of Christ in the meetings of the church.

Discussions with these men led him to search the Scriptures, whereby he 38 became convinced of the truth of the premillennial return of Christ.

It is not known who the laymen were or the influences upon them, but

their method of operation would suggest that they might have been of

the Plymouth Brethren. Ernest B. Gordon, in his biography of his father,

shows the great influence of the Brethren upon Dr. Gordon's ministry, par­

ticularly on his theological opinions, although in his later ministry,

Gordon rejected the "any-moment rapture" theory and adopted the "histor­

ical" interpretation of the book of Revelation which regards the Papacy

as the Anti Christ. Nevertheless Brethren influence on his ministry is

clear. Of them he said:

It [the Brethren movement] gathered to itself a strong body of scholars, mostly from the pulpits of the Church of England, who began to pour out biblical literature in floods— exposition and textual criticism, lexicons and dictionaries for aiding in the study of the Bible, synopses of Scripture, tract leaflets, 6tCi • • • It is our opinion that the best writings of this body have furnished the textbooks of modern evangelism, and largely de­ termined its type of doctrine and preaching. . . . These books. . . [the writings of C. H. Macintosh, William Reid, J. N. Darby, Kelly, Newton, Tregelles, Soltau, Pridham and Jukes] have constituted the chief theological treasury of many of our evangelists. We can say for ourselves that, from the first time our eyes fell upon these treasures, we have nowhere else seen the gospel so luminously presented— the gospel of the

38 A. J. Gordon, How Christ Came to Church (Philadelphia, 1895), pp. 20-24.

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grace of God, disencumbered of legalism and mysticism and tradition. . .

Furthermore, in the early years of his Boston pastorate, which began

in 1869, he met semi-monthly with a group of Boston pastors and evan­

gelists for discussion of Biblical truth. His associates included 40 William R. Nicholson, George C. Needham and Henry M. Parsons. It is

likely that the second coming of Christ was an important part of those

discussions.

Gordon's views on social reform seem to be somewhat unclear. As

we have seen, he himself participated in a wide variety of political

and social activities, and by his actions he undoubtedly influenced

others to do so as well. Yet in his writings he strongly supported the

pietistic view that the improvement of the world is conditioned upon

individual salvation. On one occasion he said:

Does not this indicate the true divine order in the regeneration of the world, the implanted "Word" renewing the individual, and the renewed individual transforming society? . . . The mystery of the new birth is the key to the problem of social reformation. . . . The seed of the Word germinating in single hearts, and these renewed hearts in turn becoming the germ principle of a new society— this is the divine order.^

39 Ernest B. Gordon, A. J. Gordon, pp. 85-88. For a discussion of Gordon's views on eschatology as expressed in Ecce Venit (New York, 1889), see pp. 41-43. Alexander Reese, The Approaching Advent of Christ, calls Ecce Venit "one of the best books on the Lord*s Second Coming." (p. 33).

40 Ernest B. Gordon, A. J. Gordon, p. 84.

41 A. J. Gordon, The Holy Spirit in Missions (New York, 1893), pp. 133-136. Compare also these words: So Christ, preached among the Gentiles, elects from them a holy flock, a regenerate Church; but besides this, He changes the moral climate of the world so that such noxious growths as can­ nibalism, slavery, polygamy and infanticide disappear. These

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Thus reform comes through the regeneration of individuals.

Brookes, Tyng, and Gordon clearly represent different viewpoints

on the approach to social questions, but they stood together on their

commitment to the correctness of their teaching of the premillennial

return of Christ. All of them certainly derived some knowledge from

Brethren writers whose works they read or whose lives influenced them

even more directly. Furthermore, they passed their own views on to all

who would listen.

Other outstanding premillennialist leaders had similar experiences.

A. T. Pierson, while pastor of the Fort St. Presbyterian Church of Detroit,

was persuaded to accept premillennialism by the personal entreaties of 42 George Muller. Henry W. Frost, for more than forty years the North

American Director of the China Inland Mission, acknowledged that he re­

ceived instruction on premillennialism from W. J. $rdman, first during 43 Bible readings in his home and later at the Niagara Conference. C. I.

Scofield, editor of the famous Reference Bible and one of the most im­

portant figures in American dispensatlonalism, probably received his

premillennial outlook from James H. Brookes whom he calls "my first

teacher." J. Wilbur Chapman, the famous Presbyterian evangelist and

Moderator of the General Assembly in 1917, was led to an acceptance

two results inevitably attend the proclamation of the gospel; regeneration saving some out of the world, and civilization putting something of Christianity into the world. . . Gordon, Ecce Venit, pp. 49, 50.

42 Delavan Pierson, Arthur T. Pierson (New York, 1912), pp. 142f.

43 Dr. and Mrs. Howard Taylor, "By Faith," Henry W. Frost and the China Inland Mission (Philadelphia, 1938), p. 32.

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of premillennialism during his Albany pastorate by the influence of

Mrs. Agnes P. Strain, one of the members of his church and later his 44 mother-in-law. George C. Needham, an Irish-born evangelist and the

organizer of many of the Bible and prophetic conferences in America, was

taught the "truths" of Bible prophecy, including the premillennial re­

turn of the Lord, by H. Grattan Guinness, one of the outstanding pro- 45 phetic writers of Great Britain.

This list could be developed even further, but sufficient infor­

mation has been given to show the impact of the Brethren movement on the

growth of premillennial thought in America during the last third of the

nineteenth century. We need to turn now to a discussion of the means

used to impress premillennial views on the Christian public.

44 Our Hope, XXII (1915), 347. Mrs Strain also probably introduced Chapman to Scofield's dispensational treatise, Rightly Dividing the Word of Truth, to which Chapman acknowledged his debt.

45 LeRoy E. Froom, The Prophetic Faith of Our Fathers, vol. IV, p. 1186. For other statements about the source of premillennial views, see Watchword and Truth, XXIV (1902), 135 (Robert Cameron); The Truth, IV (1878), 403, 404 (Rufus W. Clark); Helen C. A. Dixon, A. C. Dixon, A Romance of Preaching (New York, 1931), p. 123 (A. C. Dixon); Samuel H. Kellogg, Are Premillennialists Right?, p. 3 and Helen Holcomb, Men of Might in India Missions (New York, 1901), p. 332 (Samuel Kellogg). The "Presentation Edition" of Blackstone's Jesus is Coming (New York, 1908) contains "testimonials" by R. A. Torrey, J. Wilbur Chapman, A. T. Pierson, L. W. Munhall, Rev. D..M. Stearns, James M. Gray, Len G. Broughton, Ford C. Ottman, W. J. Erd- man, Major James H. Cole, P. V. Jenness, Prof. William ,G. Mborehead, James E. Mathleson, A. B. Simpson, John Willis Baer, Giles Kellogg, D. W. Potter, and Robert E. Speer. In addition a pamphlet, How I Came to Believe in Our Lord's Return (n.p. n.d.) contains state­ ments by James M. Gray, President Emeritus of Moody Bible Institute; J. Davis Adams, President, Philadelphia School of the Bible; Arthur I. Brown, M.D., Bible Teacher; Lewis Sperry Chafer, President, Evan­ gelical Theological College (now Dallas Theological Seminary); A. C. Gaebelein, Editor, Our Hope; Lew Wade Gosnell, Dean, Bible Institute of Pennsylvania; Harris H. Gregg, Pastor, North Shore Baptist Church, Flushing, N. Y.; Canon Dyson Hague, Rector, Church of the Epiphany, Toronto; Canon F. E. Howitt, Bible Teacher; Irwin H. Linton, Lawyer;

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Kenneth Mackenzie, Rector, Holy Trinity Episcopal Church, Westport, Connecticut,; Mark A,Matthews, Pastor, First Presbyterian Church, Seattle; Robert C, McQuilkin, President, Columbia Bible College, Columbia, S. C.; Hon. Willis H. Meredith, Lawyer and Politician; William L. Pettingill, Bible Teacher; W. B. Riley, Pastor, First Baptist Church, Minneapolis; Wilbur M. Smith, Pastor, Presbyterian Church of Coatesville, Pa.; and Louis T. Talbot, Pastor, Church of the Open Door, Los Angeles.

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THE PREMILLENNIAL PRESS AND PULPIT

We have seen something of the development of premillennialism in

America during the nineteenth century. We have traced a few of the

ideas behind the movement, and we have noted a few of the persons who

contributed to its rise, and taken note of some of the reactions it

created. With this background we must now give attention to the means

used by the premillennialists to disseminate their views. These men

were militant in the defense of what they considered to be the truth of

God'8 Word against the optimistic doctrine of postmillennialism then

prevalent in both pulpit and pew. And they did not hesitate to make

their views known. This was done by the publication of books, pamph­

lets, and journals, and by preaching, not only from their regular pul­

pits or classrooms, but also in summer conferences like the Niagara

Conference and in prophetic conferences held in major United States

cities in 1878, 1886, 1895, 1901, 1914, and 1918.

Three Widely Read Books

One of the first and, perhaps, the most influential book on pre­

millennialism to be published in America was James H. Brookes' Maranatha: 1 Or the Lord Cometh. This major study first appeared in the columns of

a weekly paper, and was then published in book form at the request Of

James Inglls, editor of the Witness, and Charles Campbell, editor of

Grace and Truth. Both of these men were active in the promotion of the

Niagara Conference. (See below, pp. 54-58).

Brookes begins with a clear discussion of the differences between

1 3rd ed., (St. Louis, 1874), 545 pp.

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premillennialism and postmillennialism. After affirming the Importance

of the subject and that In the New Testament Christ's coming must be in­

terpreted literally rather than figuratively (as the destruction of

Jerusalem, the coming Of the Holy Spirit, Christ's coming for the be­

liever at death, etc.), he launches into the heart of the book— the thesis

that there can be no millennium until Christ comes, visibly and personally

to the .Oarth, To prove his thesis, Brookes takes the arguments of Dr. 2 David Brown, the foremost advocate of postmillennialism in the English

speaking world, and shows that the Scriptures used by Brown to defend

postmillennialism can be interpreted differently from the way Brown in­

terprets them; i.e., Brookes believes there are several possible meanings

(one of which could support premillennialism) and that Brown is actually

wrong in the conclusions he reaches. Brookes then proceeds to a positive

statement of the premlllennial position as he sees it, including a dis­

cussion of such passages of Scripture as Daniel 2 and 7; Zechariah 14;

Matthew 13, 24 and 25; I Thessalonians 4 and many others. The book con­

cludes with chapters on the history of the doctrine, the power of the

doctrine as an incentive to holiness, the restoration of the Jews, the

two resurrections and the pretribulation rapture. 3 Maranatha went through at least ten editions and was widely clreu

2 David Brown, The Second Advent (Edinburg, 1846) and many subsequent editions. Brown (1803-1897) was educated at Marischal College, Aber­ deen and served as minister, Free St. James, Glasgow, 1843-1857 and as professor of apologetics, exegesis of the Gospels and senior church history a£ Aberdeen Free Church College, 1857-1897. He was the author of several works of exegesis and co-editor of Jamieson, Fausett and Brown, A Commentary, Critical and Explanatory, on the Whole Bible. Frederic Boase, Modern English Biography (New York, 1965), IV:510.

3 10th ed., (Chicago and New Tork, 1889).

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culated and read. It was considered one of the most able presentations

of premillennialism by an American, and it put Brookes in the forefront

of the champions of premillennialism. Brookes remained a leader in the

spread of the doctrine until the day of his death. Even after his death

he continued to influence the movement. Because of this continuing in­

fluence Brookes must be given a prominent place in any discussion of pre­

millennialism in America. 4 Another important work was Jesus is Coming by William E. Blackstone.

This book was first published in 1878, and by the time the "presentation"

edition was issued in 1908, 325,000 copies in twenty-five languages had

been circulated. This special edition, containing testimonials to the

value of the book from a number of outstanding Christian leaders, was dis- 5 tributed free, through the Bible House of Los Angeles, to theological

students, missionaries, Bible students and Israelites. When a new print­

ing, with an introduction by James M. Gray, was issued in 1916, the editor

claimed that 386,000 copies had been distributed. There is no doubt about

the impact of the book. It was read by tens of thousands of American

Christians. As the testimonies make clear, many were led to accept the

premillennial return of Christ as the Scriptural teaching after reading

this work.

4 3rd ed., (New York, 1908), 252 pp. Blackstone (1841-1935) was a Meth­ odist layman, associated with the Chicago Hebrew Mission, the Bible Institute of Los Angeles, and missionary enterprises abroad, par­ ticularly in China.

5 Lyman Stewart, (1840-1923) Christian layman and philanthropist and chief financial backer of The Fundamentals was also a heavy supported of the Bible House of Los Angeles and undoubtedly backed this project.

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Jesus Is Coming is not as well organized as Maranatha; in fact it ~ 6 night best be described as a Bible reading on the second coining of

Christ and related themes. Its chief asset seems to be its simplicity

and its almost exclusive reliance upon the Scriptures-. The textual

index lists more than 700 Scripture passages from twenty-five Old Test­

ament books and every New Testament book except III John. Many passages

are quoted repeatedly. Bible expositors are called upon from time to

time to shed light on certain Scripture portions, and the author occa­

sionally refers to the Greek texts, but the work is not profound in any

sense.

Blackstone emphasizes the literal fulfillment of prophecy with

respect to Christ's second coming based upon the widespread literal ful­

fillment of Old Testament prophecies relating to His first coming. The

heart of the book is the chapter in which Blackstone cites seven argu­

ments in defense of the premillennial position. These arguments, which

include such items as the appearance of the Antichrist before the mil­

lennium (II Thess. 2:8), the persecution of the true church, the para­

ble of the tares and wheat, and the literal reign of Christ, are sup­

ported by copious Scripture quotations and by the comments of various

Biblical scholars. The author considers the objections to the premil­

lennial interpretation and concludes the chapter with "evidence" that

premillennialism was the faith of the early church. Later chapters deal

with the intricacies of the doctrine, such as the distinctions between

6 The term Bible reading was frequently used among the premillennialists. By a Bible reading they meant a Bible study outline which made ex­ tensive use of "proof" texts. There was little commentary.

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the Rapture and the Revelation and the Church and the Kingdom. In keep­

ing with the usual premillennial position, Blackstone makes a time per­

iod between Christ's coming £or His saints (Rapture) and Christ's coming

with His saints (Revelation). A lengthy chapter is devoted to fourteen

objections to the premillennial view. To the objection that premillen­

nialism discourages missions, Blackstone cites the scores of missionaries

and evangelists serving all over the world to whom the soon return of

Christ is a precious truth. The book concludes with chapters on the

restoration of Israel, the study of prophecy, a chronology of the coming

of the Lord and the signs of Christ's coming. Finally, demonstrating

his great interest in missions, he adds a list of missionary periodicals

and invites his readers to subscribe. Jesus Is Coming is still obtain­

able even after all these years. This fact demonstrates its continuing

popularity.

An illustration of the importance of Brookes and Blackstone is

given at the 1914 prophetic conference. A symposium on "How I became a

premillennialist" was conducted as part of that conference. Of the six

who spoke of their conversion to premillennialism, two, Mr. Charles G.

Trumbull, editor of the Sunday School Times and the Rev. E. Y. Woolley,

acting pastor of Moody Church, Chicago specifically mentioned Blackstone's

Jesus Is Coming; and one, the Rev. Stanley B. Roberts, pastor of Bethle­

hem Presbyterian Church of Minneapolis, told of reading the works of 7 James H. Brookes.

7 The Coming and Kingdom of Christ (Chicago, 1914) pp. 65-79. At the same conference the Rev. Perry V. Jenness of Denver, Colo, stated that the daughter of Dr. Brookes was present at a given session and asked the Moderator, Dr. James M. Gray to ask all in the congregation who had learned the truth of the coming of the Lord through Dr. Brookes

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A decade after the appearance of Blackstone's book, A. J. Gordon 8 published his premillennial study, Ecce Venit. Behold He Cometh. This

important work appeared in several editions, published both in this coun­

try and in England, and was translated into Spanish in the 1930's. Gor­

don, although he was a staunch premillennialist, did not hold the pre­

tribulation Rapture theory as did Brookes and Blackstone; rather he took

the "historical" view of the book of Revelation which regards the Papacy

as the Antichrist. Thus Gordon is part of a long tradition of prophetic

scholarship, particularly strong on the continent, and not among the pre-

tribulationists.

Ecce Venit is divided into three sections. The first section,

"Foretold," attempts to show that the expectation of the second coming

of Christ to establish his Kingdom was not only the view of the New

Testament writers but also the view of the early church, and that the

book of Revelation gives us an outline of the prophetic history of the

Christian church from Christ's ascension to His return. In developing

his argument Gordon expounds such crucial passages of Scripture as

Acts 15:14-18 which he sees as the outline of God's plan for the future

and the parables of Matthew 13 which show the progress of the present

age. The second section, "Forfeited," demonstrates that the church,

after Constantine, lost the hope of the imminent return of the Lord and

out of her apostasy arose the Antichrist, the papal system. Gordon

shows how numerous passages in Revelation have fulfillment in various

to stand. Many arose. Christian Workers Magazine, XIV (1914), 510. Lyman Stewart was influenced by Brookes,whom-he met at the Niagara Conference in 1894. Kings Business, XLIX, no. 2 (1958), 17.

8 (New York, 1889), 311 pp.

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aspects of the Roman system. As this system grew the church lost her prim­

itive hope of the return of the Lord, according to Gordon. The final

section, "Fulfilled,'1 discusses the revival of the ancient hope of the

church. This revival began after the Reformation. The author traces this

renewal of the premillennial hope by means of various Scripture passages

and draws on creeds and commentators to support his ideas. He leans

heavily on continental expositors, such as Delitzsch, Dorner, and Heng-

stenberg, to strengthen his historical as well as his exegetical position.

Gordon closes his book with a study of the "signs of the times" which in­

dicate to him the nearness of the return of Christ.

Ecce Venit is an interesting work. It demonstrates Gordon's wide

reading of the standard sources in history and theology, as well as his

knowledge of exegesis. The bibliography includes writings of the fathers,

the Reformers and many eighteenth and nineteenth century commentators.

It is scholarly in tone and logical in its presentation. Although it is

hard to measure its impact, the book certainly had a wide reading. Gor­

don was well known, both in America and in England, at the time the book

was published, and his stature alone would lead to a wide reading and

study of the book.

In addition to these books, scores of other books and pamphlets in

support of the premillennial return of Christ were published between 1870

and 1918. Nearly every major figure in this study published at least

one full-scale book on some phase of premillennialism. In addition they 9 wrote literally hundreds of tracts, pamphlets and articles.

9 Book length studies include the following: James H. Brookes, Bible Reading on the Second Coming of Christ (Springfield, 111., 1877), "£ Coming," 5th ed., rev. (London, 1895), and Israel and the Church

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Journals

In addition to the large number of books and pamphlets in defense

of premillennialism which appeared after 1870, several journals, devoted 10 in whole or in part to this theme, made their appearance.

The earliest journal, and one of the most influential was The Truth,

or Testimony for Christ, a monthly published by James H. Brookes, begin­

ning in January, 1875. This journal was devoted to "the maintenance of

the inerrancy of the Bible, the defense of the premillennial return of

Christ and scripture exposition," and Brookes stood on a platform of the

plenary and verbal inspiration of Scripture, the deity of Christ, the

"utter ruin and death in sin of the whole human race," the need of the

Holy Spirit to produce the new birth and to indwell the believer, a full

and present salvation, a walk of practical holiness and the premillennial

(New York, n.d.); Robert Cameron, Scriptural Truth about the Lord 's Return (New York, 1922); William J. Erdman, The Parousia of Christ a Period of Time; or, When Will the Church Be Translated? (Chicago, n.d.); Henry W. Frost, Matthew Twenty-four and the Revelation (New York, 1924) and The Second Coming of Christ (Grand Rapids, 1934); James M. Gray, Prophecy and the Lord1s Return (New York, 1917) and A Text-book on Prophecy (New York, 1918); Isaac M. Haldeman, The Coming of Christ both Pre-millennial and Imminent, 7th ed. (New York, 1906), Ten Ser­ mons on the Second Coming of our Lord Jesus Christ (New York, 1916), and Why I Preach the Second Coming (New York, 1919); Samuel H.Kellogg, Are Premillennialists Right? new ed. (New York, 1923), The Jews or Prediction and Fulfillment, new ed. (New York, 1887) and The Past a Prophecy of the Future and Other Sermons (London, 1904); L. W. Munhall, The Lord's Return and Kindred Truth, 8th ed. (Grand Rapids, 1962); A. T. Pierson, The Second Coming of our Lord (Philadelphia, 1896); C. I. Scofield, What Do the Prophets Say? (Philadelphia, 1918); R. A. Torrey, The Return of the Lord Jesus (Los Angeles, 1913); Stephen H. Tyng, Jr., He Will Come, 2nd ed. (New York, 1877) and Nathaniel West, Daniel * s Great Prophecy (New York, 1898) and The Thousand Years in Both Testaments (New York, 1880).

10 See Appendix B for a discussion of The Prophetic Times, a provocative and stimulating journal devoted entirely to the second coming of Christ and related themes. The.editors of The Prophetic Times were not among the leaders of premillennial thought for reasons suggested in the appendix.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 48 11 reCurn of Christ.

The Truth appeared regularly, usually in a forty-eight page (4 1/2 x

7 V 2) edition, from January 1875 until Brookes' death in 1897. The last

regular issue was June 1897 after which it was merged with The Watchword

and was published as Watchword and Truth until 1921. The first fifteen

volumes were published in St. Louis by a personal friend and associate of

Brookes, but ill health brought about a change. Beginning with Volume

XVI (1890) the printing was taken over by the Gospel Publishing Co. of

Chicago and in July 1893 by Fleming H. Revell Co. With the change in pub­

lisher came certain changes in format. Immediately there was a change in

type to make it more readable, and two years later it was enlarged to an

average of fifty-six pages (5 1/4 x 8 1/4). There were changes in con­

tent over the years, but the basic message of The Truth remained constant

during the years when it was edited by Brookes. Most of the articles were

brief (four to five pages) and either devotional or polemic. About half

of them were written by Brookes and half contributed by others. Articles

defending the authority of Scripture appeared in every issue, and the re­

turn of Christ was prominent throughout.

The articles by Brookes were largely devotional in nature. Be would

take a verse or a short passage or a Bible story and extract ideas in­

tended to strengthen the devotional or spiritual life of the believer.

Some of them would take an illustration from life and by it demonstrate

a principle of Christian experience. As the years passed, the articles

tended to get somewhat longer, with an increasing emphasis on the attacks

being made on the authority of Scripture by higher critics, and in the

last few years, chapters of his books were printed.

11 The Truth, I (1875), 3-5.

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During most of its existence The Truth did not contain editorials

as such, and comments on social, economic and political questions were

rare. Those which did occur were generally negative in character. For

example, Brookes feared "infidel" science, opposed abolition of capital

punishment, and scoffed at the Reform League organized by the preachers 12 of New York to purify politics. In November 1893 he added a section

entitled "Notes by the Way" which contained short editorials, but these

were nearly all devoted to the editor's comments on attacks by the higher

critics as contained in other journals or as reported in the newspapers.

Brookes always announced the meetings of the Niagara Conference,

gave reports of the sessions and included many of the addresses, some in

outline form. During the last several years the August-September issue

was combined and devoted entirely to the messages delivered at the con­

ference. He also gave prominence to the 1878 and 1886 prophetic confer­

ences .

In addition to articles by the editor and the reports of the pro­

phetic conferences, The Truth carried synopses of the Sunday School les­

sons (written for a time by C. I. Scofield), sermon illustrations, an­

swers to questions, outlines for Bible readings, poems and occasionally

book notices. It did not often contain news items of Christian activity

or even of the editor's doings apart from the Niagara Conference.

The contributed articles drew heavily from Plymouth Brethren sources.

However, many writers, of differing denominations, contributed. Those

appearing most frequently were George C. Needham, W. J. Erdman, "Major"

D. W. Whittle, L. W. Munhall, D. C. Marquis, Nathaniel West, William

12 Ibid., Tl (1876), 16; XII (1886), 242; XVI (1890), 489-492.

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Moorehead, Samuel H. Kellogg, A. T. Pierson and H. M. Parsons. Nearly

all of these writers were associated at one time or another with the Niag­

ara' Conference.

Brookes wrote scathingly of the higher critics, and in the later

years of his life the authority of Scripture became the dominating theme

of The Truth. He "exposed" the fallacies of Henry Drummond when that

scholar was still defended by D. L. Moody and other evangelicals in Amer­

ica. He denounced modern scholarship and warned of the dire consequences

of modernism and the denial of Biblical authority. On two occasions he

apologized, after being chastized by readers, for the violent language

of his denunciations, although he felt he was simply carried away by

his determination to champion the Word of God at all costs. He did not 13 apologize for what he said, but for the way he said it.

The circulation of The Truth was never large, probably not more than

3,000, but it was mailed to all parts of the United States and had a

number of subscribers in England. Undoubtedly many of those who sub­

scribed were friends of the Niagara Conference. Some among the Brethren

also subscribed, for when he denounced them, he received protests from

many readers. The Truth was important, not only in its own right, but

also because it was a prototype for The Watchword and Our Hope which

followed it.

The Watchword, edited by A. J. Gordon, first appeared in October

1878. It was devoted to the advocacy of the primitive faith, the primi­

tive hope and the primitive charity. In the opening number Gordon ex­

plained why he felt it was necessary to add still another religious paper

13 Robert Cameron once said, "Brookes used to get out a sledge hammer to kill a fly." Watchword and Truth, XXII (1900), 18.

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to those already In existence. He felt that although the primitive faith

was proclaimed by many preachers and papers, another voice would be

helpful. He proposed to present "the doctrines of grace biblically rather

than theologically, experimentally rather than controversially." In

addition he felt that the "blessed hope" was so neglected that he would

.y have much to say about that subject, but all would be in the spirit of 14 forbearance and consideration toward those who differed.

The Watchword was issued monthly in a twenty-eight page (9 1/2 x

6 3/4) edition until Gordon's death in February 1895, at which time it 15 was taken over by Robert Cameron. As early as 1895 Cameron discussed

with Brookes the possibility of a merger of the two journals, but the

merger did not take place until June 1897 following the death of Brookes.

Watchword and Truth, the merged journal, continued until 1921 when, be­

cause of the illness of Cameron, it merged with Record of Christian Work.

Under Gordon's editorship The Watchword contained devotional and ex­

pository articles by himself and others, Bible readings, evangelistic news,

missionary tidings, poems, notices of books, and for the first five years,

a department called "temperance testimonies" which reflected Gordon's

great interest in the cause of temperance. Throughout the lifetime of

the journal, current events in the light of the Bible appeared under the

heading "Watch-tidings."

The first several volumes of The Watchword contained a list of spe­

cial contributors, including evangelists Ira D. Sankey, George F. Pent-

14 The Watchword, I (1878), 1.

15 Cameron (1839- ?) was educated at Toronto University and served Bap­ tist churches in Brantford, Ontario; Denver; New York; and Victoria, B.C. He was an active participant in the Niagara Conference and be­ came Gordon'8 assistant editor before Gordon's death.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 52

ecost, Henry Varley, D. W. Whittle and George C. Needham; professors T.

W. Bancroft of Brown and John T. Duffield of Princeton; and a number of

pastors and teachers in the United States and England. Apart from an

occasional article by some of these contributors, it is difficult to

assess their contribution.

A small journal, Cabinet of Illustrations, which contained illus­

trations and other helps for use 4n the teaching of the Sunday School

lessons, was merged with The Watchword in 1884. Helps for the teacher

became increasingly important over the years.

Gordon did not report frequently on the summer conferences or on the

prophetic conferences. He gave an account of the 1878 conference, but

he did not even mention the 1886 conference, although he spoke at both

of them. He reported on the first Northfield Conference of 1880 and on

subsequent conferences in 1885 and 1886. He also mentioned the Mildmay

(England) conference of 1888 and the Baptist conference in Brooklyn in

1890, but The Watchword carried only one account of the Niagara Confer­

ence, that in 1891. After Cameron became editor, he reported regularly

on the conferences, particularly Niagara, and continued the tradition be­

gun by Brookes of printing the addresses of that gathering.

The growth in circulation was slow. As late as 1892 (volume XIV) the

receipts for a single year totalled only $2,244.01. Considering the one

dollar per year subscription fee, the circulation was modest. The merger

in 1897 led to a substantial increase in circulation, and by 1901, 10,000

copies were printed.

The first issue of Our Hope, a monthly devoted to the study of proph­

ecy and to Christian Judaism, appeared in July 1894. It was edited by

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 53 16 17 Ernest F. Stroeter and Arno C. Gaebelein and was closely associated

with the Hope of Israel Mission, a Methodist-sponsored Jewish mission

headed by Stroeter. In fact, volume II stated Our Hope to be the organ

of the Hope of Israel movement. The editors stated their purpose to be to

call the longing and loving attention of all believers away from the distracting multiplicity of modern, self-devised objects of Christian energy to the one great central thought of all Scrip­ ture, the rapidly approaching return of our Lord Jesus Christ, and our gathering together unto Him.

In order to keep their readers in readiness, the authors proposed to

keep before them that most "significant sign of our times, the wonderful 18 work of God's spirit among His ancient covenant people Israel."

During much of its existence Our Hope was published as a sixty-four

page monthly (11 x 8-1/2). After Stroeter went to Europe about 1900,

Gaebelein became editor-in-chief, and he continued to publish Our Hope

until his death in 1.945 when E. Schuyler English replaced him. The

journal ceased to exist as a separate publication in 1957 when it was

16 Stroeter was Professor of Latin and Director of Modern Languages at the University of Denver from 1891-1894. He held A.M. and Ph.D. de­ grees but the university catalogues do not state where the degrees were obtained. He spoke at the prophetic conferences of 1886 and 1895 and was the author of several tracts and sermons.

17 Arno C. Gaebelein (1861-1945) was b o m in Germany and educated in the gymnasium and by private studies. He came to the United States in 1879. After ordination by the Methodist Episcopal Church in 1885, he served pastorates in Baltimore, Hew York, and Hoboken, N. J. He was superintendent of the Hope of Israel Mission (1894-99) conducted in connection with the New York City Mission of the Methodist Church. After 1900 he devoted his life to a teaching and writing ministry which took him repeatedly to the cities of America, large and small. He was the author of more than thirty-five books and scores of pam­ phlets, editor of Our Hope, vice-president of Stony Brook School for Boys, president of the Amerlcan-European Fellowship, a member of the Medieval Academy of America and the New York Historical Society. Who Was Who in America, II: 201,202.

18 Our Hope. I (1894-95), 3.

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merged with Eternity. When Gaebelein severed his relationship with the

Methodist church and with the Hope of Israel movement, Our Hope became

his chief outlet for ministry. He wrote many feature articles, later to

be published in book form, and Our Hope gave rather detailed reports of

his conference ministry.

Gaebelein was greatly interested in premillennialism, and he became

the chief spokesman in America of the pretribulationist position which

became the dominant premillennial view during the second decade of the

twentieth century. The circulation of Our Hope, which reflected the

increasing popularity of Gaebelein, rose quickly. By 1900, more than

20,000 copies were being printed. In later years special numbers

reached 40,000. Gaebelein steadfastly maintained that Our Hope was the

true successor of The Truth, since in his view Watchword and Truth did

not continue in the prophetic witness of Drs. Brookes and Gordon. He 19 claimed that many readers of Our Hope came from subscribers to The Truth.

Summer Bible Conferences

One of the most effective instruments for the dissemination of pre­

millennialism was the summer Bible conference, especially the Believers'

Meeting for Bible Study, known also as the Niagara Conference. This 20 meeting had its origin, according to George C. Needham, one of its

founders and most prominent supporters for nearly thirty years, in Ireland

where "Believers' Meetings" were held yearly after the great revival of

1860-61 for the purpose of bringing the converts together for the pro­

motion and deepening of spiritual life. Following his conversion, Need-

19 Gaebelein, Half a Century, pp. 44-46.

20 For a biographical sketch of Needham and the other major figures in this study, see Appendix A.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ham himself had been greatly helped by such meetings. When he arrived in

the United States in 1868 no conferences like this were being held, but a

small group met in New York, apparently later that year, for this purpose.

Among those present were James Inglis, Dr. David Inglis, Charles Campbell,

Dr. George S. Bishop, Dr. L. C. Baker, Rev. George 0. Barnes and Mr. Ben­

jamin Douglass. Messaiges centered on topics such as verbal inspiration,

the personality and ministry of the Holy Spirit, the atonement and priest­

hood of Christ, the two natures of the believer and the personal coming of

Christ., The next year a similar meeting was held in Philadelphia when

James H. Brookes was invited to be present. Brookes became one of the

most important promulgators of premillennialism and was, for most of its

existence, the president of the Niagara Conference. From the beginning

the second coming of Christ was a prominent, although by no means the

exclusive, topic for discussion.

Meetings were held in St. Louis in 1870, when William J. Erdman

attended, and in Galt, Ontario,the following year. The death of James

Inglis and Charles Campbell brought an interruption, and the meetings

were not resumed until 1875, when a small gtoup composed of D. W. Whittle,

Fleming H. Revell and P. P. Bliss, among others, met in Chicago with 21 Brookes and planned a resumption of the meetings. The conference met 22 in Swampscott, Mass.,in 1876. It was at this time that the decision

21 See Appendix A for biographies of Erdman, Whittle, Revell, and Bliss.

22 The Watchword, XIII (1891), 59-61; George C. Needham, The Spiritual Life (Philadelphia, 1895), pp. 17-22; Dr. and Mrs. Howard Taylor, f>By Faith" Henry W. Frost and the China Inland Mission (Philadelphia, 1938), pp. 5, 6. For a report of the 1871 meeting, see The Witness, VIII (1872), 25-29. For a good review of the history of the Niagara Conference, see Kraus, Dispensationalism in America, chapters 4 and 6. Kraus's account is marred only by the fact that he conceives of the conference as some kind of conspiracy; cf. pp. 79, 80. Kraus (p. 77)

with permission of the copyright owner. Further reproduction prohibited without permission 56

was made to call the gathering the "Believers' Meeting for Bible Study,"

but when it was incorporated in 1890 to protect doctrinal purity, it was

named the Niagara Bible Conference. In 1877 the group met at Watkins'

Glen, N. Y., then for three years at Clifton Springs, N. Y., at Old Or­

chard, Maine, in 1881, Mackinac Island, Mich.,in 1882 and from 1883-1897

(except 1884 when no meeting was held) at Niagara-on-the-Lake, Ontario.

The conference met at Point Chautauqua, N. Y., in 1898 and 1899, and the

final session met at Asbury Park, N. Y., in 1900. James H. Brookes pub­

lished annual reports of the conference and some of the addresses in

The Truth. Following the death of Gordon in 1895 and Brookes in 1897,

the Niagara Conference declined rapidly, and although several attempts 23 were made to revive it, it never achieved its former influence.

Beginning as a small group of ministers and evangelists who felt the

need, after a year of ministry, to gather for fellowship, mutual encour­

agement and instruction in the Word, the conference grew until nearly 600

attended its sessions regularly. Its influence was very great, for those

who attended and participated included pastors and evangelists who in

turn spread its teachings far beyond the confines of the conference itself.

Most of the men considered in this study had some connection with the

says that annual reports of the conference were published in the mag­ azines edited by Brookes and Gordon. There is only one reference to the Niagara Conference in the years The Watchword was edited by Gordon, XIII (1891), 59-61. Gordon's successor, Robert Cameron, reported the conference in detailf as did Brookes.

23 From 1901 to 1911 A. C. Gaebelein and C. I. Scofield conducted confer­ ences at Sea Cliff, Long Island,and from 1912-1919 at Stony Brook, Long Island which were patterned after the Niagara Conference in for­ mat and doctrine, but few of the participants of the older conference took part because of advancing age and the disagreement on pretrib- ulationism described below. The Niagara Conference was revived by Henry W. Frost in 1915 and conducted annually for six years.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission 57

Niagara Conference. The sessions, usually lasting seven days, were planned

in advance by a committee composed of both Americans and Canadians. The

topics and speakers were then announced by means of Brookes1 journal and

in brochures prepared for distribution by the secretary, W. J. Erdman.

The committee was made up of different persons at different times, but it

almost always included Brookes, Erdman, George Needham, Henry M. Parsons, 24 and L. W. Munhall.

The topics discussed usually centered around a theme such as Christ

in all the Scriptures, the ministry of the Holy Spirit, the Kingdom of God

and the kingdom of heaven, analysis of various books of the Bible, inspir®-

tlon*. sanctification, dispensations and the second coming of Christ. The

Bible was the only textbook, and although differences of opinion arose,

controversy was not permitted. Postmillennialists, and others who dis­

agreed were welcome but invited to listen rather than participate. In

1878 a fourteen-point doctrinal statement was adopted which then became 25 the basis for the papers which were read.

Many of the speakers were the same from year to year, but new voices

were added almost every year. Occasionally a speaker from England was

featured, such as J. Hudson Taylor in 1888 and F. E. Marsh in 1890, but

most of them were from the United States and Canada. Appearing most

24 Parsons (1828-1913) served Presbyterian pastorates in Buffalo and Toronto. He was very active in the Niagara Conference and in pre­ millennial Bible conferences in the United States and Canada. For Munhall, see Appendix A.

25 The Truth IV (1878), 450-458; Christian Workers Magazine XIV (1914), 226, 227. This statement became rather famous in fundamentalist cir­ cles, and as late as 1933 it was adopted in toto as the statement of faith of the newly organized Lancaster (Pa.) School of the Bible. Sandeen destroys Stewart Cole's contention of the "five points" of Fundamentalism, Sandeen,"Toward an Historical Interpretation" Church History XXXVI (1967), 80.

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regularly were Brookes, Gordon, W. J. Erdman, Albert Erdman, Robert

Cameron, Parsons, William G. Moorehead, Needham, Munhall, and in later 26 years, A. T. Pierson and C. I. Scofield. Dispensationalism was an

important feature of the conferences, and differences of opinion, par­

ticularly with reference to pretribulationism and the "any-moment rapture," 27 was a major cause of the decline of the Niagara Conference. This con­

ference and its many imitators, some of them still in existence, was per­

haps the most important influence in the spread of both premillennialism

and dispensationalism in America.

Neither premillennialism nor dispensationalism was as prominent in

the other conferences, such as Northfield and Winona Lake, which flourished

after 1880, as they were at Niagara. The 1886 Northfield Conference, how­

ever, was devoted to "dispensational truth" and, as Sandeen has pointed

out, dispensationalists were prominent in the Northfield Conference during 28 part of its existence. When the second coming of Christ was discussed

at Northfield, it received the premillennial flavor of the leaders of

that conference such as D. L. Moody and A. J. Gordon. Moody did invite

Jonathan Blanchard, President of Wheaton (111.) College, to present the

26 Albert Erdman was a brother of W. J. Erdman, and pastor for nearly fifty years of a Presbyterian Church in Morristown, N. J. On Moore­ head, Pierson and Scofield, consult Appendix A.

27 Kraus, Dispensationalism in America, chapter 6. Arno C. Gaebelein felt that the Niagara Conference was raised up as a special testimony to the imminence of the coming of the Lord, and that when that phase of truth was given up, the Niagara Conference collapsed. Our Hope XVI (1910) 521.

28 Sandeen, "Toward an Historical Interpretation," pp. 76, 77. When the definitive history of fundamentalism is written, it will certainly in­ clude a chapter on the history of the Bible conference movement.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 59 29 postmillennial position, but he declined.

International Prophetic Conferences

In addition to the several summer Bible conferences in which pre­

millennialism was taught, prophetic conferences were held periodically

in key cities to attract the attention of the Christian world. The first

Prophetic Conference in Ameriaa was held in the Church of the Holy Trin­

ity, New York, October 30-November 1, 1878. The committee planning the

conference was composed of eight ministers representing seven denomina- 30 tions. The call for the conference was "endorsed" by an additional

114 bishops, professors, ministers and laymen representing ten denomina- 31 tions. The proceedings were reported in full in the New York Tribune,

which issued an extra 50,000 copies, and were edited by Nathaniel West 32 and published in 1879. In addition to the papers, West included a

forty-two page critical appendix containing extracts from scholars, mostly

continental, in defense of the premillennial advent and literal first

resurrection. Fifteen papers were read by thirteen Americans and one

visiting Englishman representing seven denominations, and the closing

29 Clyde Kilby, A Minority of One, a Biography of Jonathan Blanchard (Grand Rapids, 1959), p. 190.

30 The committee was composed of: James H. Brookes, Presbyterian, St. Louis; S. H. Tyng, Jr., Protestant Episcopal, New York; W. R. Nicholson, Reformed Episcopal, Philadelphia; W. G. Moorehead, United Presbyterian, Xenia Seminary; A. J. Gordon, Baptist, Boston; Maurice Baldwin, Anglican, Canada; H. M. Parsons, Presbyterian, Buffalo; and Rufus W. Clarke, Dutch Reformed, Albany.

31 Presbyterian, Baptist, United Presbyterian, Episcopalian, Reformed Episcopalian, Congregational, Methodist, Adventist, Dutch Reformed and Lutheran.

32. Premillennial Essays of the Prophetic Conference (Chicago, 1879).

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resolutions were drawn up by a committee of ten representing five denom- 33 inations. Thus this conference, like the summer conferences, was truly

an interdenominational venture.

This first Prophetic Conference undoubtedly grew out of the Niagara

Conference and was patterned after a similar gathering held the previous

February in England. Its purpose was clearly stated in the call as an

attempt to emphasize the premillennial return of Christ (as opposed to the

optimistic postmillennialism of the day) as the hope of the church and as 34 a powerful motive to holy living and watchful service. The committee

stated that the belief in the personal return of Christ had fallen into

neglect, and therefore it was the duty of those who held the doctrine to

speak forth' their belief "by all means in their power." This obviously

was one of those means. At the conclusion of the conference the assembled

congregation adopted five resolutions which set forth the theological

‘ basis on which the conference had been held. The resolutions were:

(1) the absolute authority of Scripture, (2) the literal fulfillment of

Bible prophecy, both Old and New Testaments, (3) the imminent return of

Christ, (4) the progress of evil during the present age, and (5) the duty 35 of the church to watch, pray and work.

The papers read were scholarly. In addition to frequent references

to the Old and New Testaments as "proof" texts, many of the speakers quoted

the theological works of the day, both premillennial and postmillennial.

33 The resolutions committee was composed of Drs. Willis Lord, A. W. Pitzer, D. C. Marquis, Presbyterian; Drs. Leacock and Morrison, Epis­ copal; Dr. W. R. Gordon, Dutch Reformed; Revs. J. J. Miller and I. M. Haldeman, Baptist; Rev. M. Adams and Jesse Gilbert, Methodist, The Truth V (1879), 29, 30.

34 Premillennial Essays, p. 11, 12.

35 Ibid., p. 8.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. The papers covered such topics as the first resurrection, the kingdom and

the church, the gathering of Israel, the judgments and the implications of

premillennialism in doctrine and practice. Of greatest interest in this

study is the long (nearly one hundred-page) paper by Nathaniel West on

the "History of the Premillennial Doctrine" and those by James H.Brookes,

"The Coming of the Lord in its Relation to Christian Doctrine," and Rufus 36 W. Clark, "Hope of Christ’s Coming as a Motive to Holy Living and Active

Labor."

West's paper, with its massive documentation, traced the history of

premillennialism from the days of the apostles and demonstrated two im­

portant characteristics of subsequent premillennial historical writing,

viz. (1) "proof" that the church of the first three centuries was over­

whelmingly premillennial and that only after the church became triumphant

in the days following Constantine did the Christians embrace amillennial-

ism with its "spiritualizing" tendencies and (2) the citing of numerous

"authorities" in England and on the continent in support of the Americans

who stood for premillennialism. In subsequent writings it becomes common

to see long lists of premillennialists, listed by denomination, an obvious 37 attempt to strengthen the position by numbers.

Brookes' address, really a Bible reading, begins with one hundred

questions and his answers, each supported by at least one Scripture text,

dealing with various aspects of Christian belief and practice in the

light of the imminent return of Christ. A few representative questions

36 See Appendix A.

37 G.g. James H. Brookes, I am Coming (London, 1895), pp. 147, 148; James M. Gray, ed., The Coming and Kingdom of Christ (Chicago, 1914), pp. 242-249.

with permission of the copyright owner. Further reproduction prohibited without permission. 62

and answers are:

1. Are ministers reminded that they must present something more than professions and brilliant achievements to commend them to the Mas­ ter's favor? "Many will say to me in that day, Lord, Lord, have we not prophesied in Thy name? And in Thy name have cast out devils? and in Thy name done many wonderful works? And then will 1 profess unto them, I never knew you; depart from Me, ye that work Iniquity." (Matt. 7:22,23)

9. Is a warning uttered against the error,now so common in the Church, of saying, "My Lord delayeth His coming," with its consequent worldliness? "The Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites." (Matt. 24:50-51)

18. Does He [Christ] press the need of continual readiness for His personal advent? "Be ye therefore ready also; for the Son of Man cometh at an hour when ye think not." (Luke 12:40)

45. Should it be the aim, ambition, point of honor, with believers to be well pleasing unto Him? "For we must all appear [be made manifest] before the judgment seat of Christ." (2 Cor. 5:10)

55. Are we called to put to death our fleshly appetites? "When Christ, who is our life, shall appear, then shall ye also appear with Him in glory. Mortify, therefore, your members which are upon the earth. (Col. 3:4,5)38

Brookes then proceeds to relate the premillennial return of Christ to such

important themes as the unity of the church, Divine honor and sovereignty,

the curse on creation, justification, sanctification, inspiration, and,

finally, the resurrection. He closes with these challenging words:

Courage, fellow soldiers, for we shall soon behold the sea, with its placid bosom kept in millennial repose by the divine "Peace, be still" of Jesus; and upon its "shining shore" we shall ever be with the Lord. We must expect reproach and ridicule, for no great truth of Godb word that had sunk into obscurity has ever been restored to its appropriate prominence except at the cost of suffering and struggling to its witnesses. . . . But supported as we are by the authority and example of the Captain of our Salva­ tion, and of all His inspired apostles, by the faith of the Church for three hundred years, by the teaching of men eminent for their piety and learning through the centuries that are past, by the felt

38 Premillennial Essays, pp. 270f.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 63

power of "looking for that blessed hope" to raise our thoughts aboire the world, let us press on, cheered by the assurance that, if we gain not the applause of men, we receive the approval of the Master, and at "our gathering together unto Him" (2 Thess. 2:1), we shall hear Him say, "Well done, good and faithful ser­ vant." (Matt. 25:22) 39

Clark emphasized the relationship of watching and waiting to such

practical matters as repentance and conversion, patience and endurance,

and dubduing the lusts of the flesh, and concluded with an appeal to

holy living and self denial in yiew of the soon return of the Lord.

Christ's word to the church today is "Occupy till I come," and when Hw 40 comes He will reward the faithful.

These addresses and frequent references in the other papers show that

these men were concerned about the practical affairs of everyday living

and the testimony of the church to the world. W. P. Mackay, a visifitig

Presbyterian from Hull, England, emphasized the appeal of foreign mis- 41 sions and the challenge to get the gospel out to every creature.

Apparently the evening sessions were to be devoted to the discussion

of points raised in the papers which were read during the morning and

afternoon sessions, but this idea was abandoned by the organizing commit­

tee, probably to prevent controversy. John G. Wilson, editor of The Pro­

phetic Times, complained that although "the subjects were treatdd with

marked ability, and the extempore addresses were earnest and instructive"

the papers were too long and the lack of discussion meant that no consen­

sus was reached on controversial issues. He wrote:

39 Ibid., pp. 311, 312.

40 Ibid., pp. 429f.

41 Ibid., pp. 456f.

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. . . If there had been a frank and honest discussion of differences, there might have been an approximation toward unity of the faith and of the knowledge of the SON of God, as there was unity of the Spirit in the bonds of peace. But, as it was, everyone went away more confirmed in his own opinion than when he came. . .because they. . . admitted of no question as to their correctness, nor even a statement of contrary opinion. Hence if any came there in error they departed with the conviction that their error was the dreaded truth elbowed into a corner and gagged. . . . What is needed. . . is a conference of just such sincere, earnest Christian believers in the premillennial advent of Christ, as were assembled at this con­ ference untrammelled by party regulations and free to discuss, in a kind and brotherly spirit, any and every subject in this connec­ tion on which it is desirable to know what the Scriptures teach. . . .^2

Wilson further suggested that future conferences should be open for free

discussion. The controversy which marred the Believers’ Meeting in the

summer of 1878 may have been responsible for the decision to curtail 43 discussion.

The impact of the conference was just what the leaders had hoped for;

it created a new interest in the coming of the Lord and related themes

among both the clergy and laymen. The attendance was encouraging to its

sponsors, and between 200 and 300 ministers were in attendance on the

final day. In addition to the publicity given the conference by the Trib­

une. and the publication of the papers in a separate volume, the gather- 44 ing brought varied comments In the religious press. This dialogue con­

tinued for more than two years following the conclusion of the conference

and certainly gave a new impetus for Bible study to many whose attention

42 Prophetic Times, n.s. IV (1878), 255-261.

43 For Brookes' evaluation of the 1878 Believer's Meeting, see The Truth, IV (1878), 402-405.

44 The Watchword I (1878), 40; for a favorable review by a participant, see The Truth V (1879), 25-32 and for unfavorable ones, C. A. Briggs, "Origin and History of Premlllennialism," Lutheran Quarterly n.s. IX (1879), 207-245 and Samuel Harris, "The MLllenarim Conference," New Englander XXXVIII (1879), 114-147. Premillennial Essays was reviewed in Bibliotheca Sacra XXXVI (1879), 775-7Y8.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 45 had been turned away from the study of prophecy.

The success of the first Prophetic Conference and the desire to con­

tinue the offensive led to a second conference held in Farwell Hall, Chi­

cago, November 16-21, 1886. The call was issued by twenty-one pastors,

evangelists and professors representing nine denominations. Six of the

eight members of the 1878 committee and six of whose who presented papers

at the previous conference were on the committee for the second conference.

Of the twenty-one only Addison Blanchard, Adoniram J. Frost, John F. Ken­

dall, James S. Kennedy, L. W. Munhall and William Nast had not been in- 46 eluded in the list of signers of the call for the 1878 conference. In

addition to the committee the call was signed by 201 pastors, editors, and

teachers, representing at least thirteen denominations and by forty-four 47 Y.M.C.A. secretaries. Again the proceedings were printed verbatim,

this time in The Inter Ocean of Chicago and were edited by George C. Need­

ham, who was the organizer of the conference, and published by Fleming H. 48 Revell within one week of the close of the conference.

45 George C. Needham, ed., Prophetic Studies of the International Pro­ phetic Conference (Chicago, 1886), preface.

46 Frost was a Baptist pastor in Sacramento and a frequent contributor to the Niagara Conference. Kendall (1832-1889) was born in Volney, N. Y.,and educated at Hamilton College. He served Presbyterian : churches in Baldwinsville, N. Y., Columbus, Ohio, and LaPorte, Ind. He was a trustee of Wabash College. Kennedy was a Methodist pastor in Abingdon, Va.,at the time of the conference. For Blanchard and Nast, see Appendix A.

47 Denominations represented: Baptist, Presbyterian, Methodist, Congre­ gational, Reformed, Protestant Episcopal, Adventist, Christian, Re­ formed Episcopal, Cumberland Presbyterian, Lutheran, Primitive Metho­ dist and United Presbyterian.

48 Prophetic Studies of the International Prophetic Conference (Chicago, 1886).

with permission of the copyright owner. Further reproduction prohibited without permission 66

This time the addresses were more numerous (twenty-seven compared

with fifteen), generally shorter and less scholarly. The type is small

and the editorial work is poor, demonstrating the haste with which it

was produced. The addresses were delivered by representatives of at

least nine denominations. In addition to the addresses letters were

printed from European scholars who endorsed the conference and sent fra­

ternal greetings to their American Brethren.

The purpose of this conference was similar to that of the earlier

one, being summarized by Needham as: (1) "to give prominence to neglected

truth," (2) "to emphasize the true principles of Scripture interpreta­

tion," (3) to awaken Christians from slumber, (4) to present "the most

majestic of all motives for world-wide evangelism," (5) to call attention

to the doctrine of last things as a "bulwark against the skepticism of

m od e m theology,” and (6) to provide fellowship for thousands "who love 49 his appearing and kingdom." The conference adopted the resolutions of

the 1878 conference without change, and appointed an Interim committee to

conduct any unfinished business and call any future conference at its 50 discretion. Furthermore, it was unanimously voted to hold such a con- 51 ference every three years.

Several of the papers covered the same topics as the previous con­

ference, although only Gordon, Lummis, Parsons, William R. Nicholson,

49 Ibid., pp. 215, 216.

50 Ibid., pp. 165, 166. This committee consisted of Brookes, Nicholson, Mborehead, Gordon, Kellogg, Goodwin, Erdman and Needham.

51 Ibid., p. 177.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 67 52 West and John T. Duffield read papers at both conferences and none of

them presented the same subject. Notable additions were Professor

Stroeter's defense of the premillennial return of Christ, Pierson's pa­

per on the second coming as a motive for missionary activity, Professor 53 Moorehead's discussions of the Antichrist and George N. H. Peters'

paper on the Abrahamic and Davidic covenants.

There was considerable emphasis on foreign missions at the confer­

ence. Whereas the 1878 meeting had had only one short address devoted to

this theme, the 1886 gathering had two major sessions and several addi­

tional references to missions. A. T. Pierson delivered the evening

address of the first day on the second coming as a motive to world-wide

evangelism. He emphasized the Importance of the ideas of imminence and

reward as motivation to service and to holy living and showed that the

practical effect of the blessed hope was "to make disciples unselfish and

spiritual." Against the charge of pessimism Pierson answered that it is

not God's purpose in this age to convert the world (if it were, the Church

has been a terrible failure) but to evangelize the world and to take out

some "for His name." The present age will not lead to the conversion of

the world, but some will be added to the body of Christ, and the Church 54 must be diligent to get the gospel out in the time which remains.

The closing session, held on Sunday afternoon, was a missionary rally,

addressed by William E, Blackstone. He used a specially prepared world

52 See Appendix A.

53 Peters (1825- ? ) was born in New Berlin, Pa., and educated at Witten­ berg College. He was pastor of Lutheran churches in Woodbury, Spring­ field, Xenia and Plymouth, Ohio.

54 Prophetic Studies of the International Prophetic Conference, pp. 29-41.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 68 map (to show world religions and mission stations) and a chart of the

world’s population to illustrate his message. By the use of statistics

he showed the great need of the world and the little amount being devoted

to world evangelization by "Christian" America. He appealed for a greater

effort to win the lost in view of the soon return of Christ. Premillennial-

ism thus became a motive to spur the believers on to greater effort.

It should be noted that this increased emphasis on foreign missions

was in keeping with the trend of the time. Just a few months before the

meeting of the 1886 prophetic conference, the Student Volunteer Movement,

with its optimistic slogan, "The evangelization of the world in this gen­

eration," was organized at Moody's Northfield Conference. A. T. Pierson

played a prominent role in the student conference at which the SVM was

created.

The sessions of the conference were well attended, and the large num­

ber of signers indicated that the idea of premillennialism was still an

important issue in most of the denominations. However, another confer­

ence was not held in three years as the delegates had hoped, and as time

went on, interest in premillennialism waned. This may be accounted for by

the rise of other forces, namely higher criticism and liberalism, which

posed an even greater threat than postmillennialism,and to these the

premillennialists turned.

A smaller, but very influential conference was held in the Centennial

Baptist Church of Brooklyn, N. Y., Nov. 18-21, 1890. This conference

was sponsored by the Baptist Society for Bible Study under the leadership 55 of A. J. Gordon, President, and J. D. Herr, Secretary. There were more

55 Herr (1837-1904) served Baptist churches in New York, Milwaukee and Norwich, Conn.

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than 150 pastors and many laymen In attendance, and the papers were edited 56 by George C. Needham and published In 1891. Although this conference

was not limited to Baptists, It was far more restricted than the confer­

ences of 1878 and 1886. It was clearly an attempt to stimulate interest

among the Baptist clergy in the premillennial return of Christ. It was

virtually ignored by the denominational press.

Papers were read by Samuel McBride of the host church, Gordon, Alfred

Harris of Baltimore; D. F. Samson of Manchester, Mass.; Herr; E. T. Hiscox,

New York; Clarence Larkin of Kennett Square, Pa.; T. G. Field, Secretary

of the American Baptist Missionary Union and Professor J. H. Gilmore of

Rochester University. Topics included the premillennial advent of Christ,

prophecy and its interpretation, the return of Christ as an inspiration

to Christian endeavor, the kingship of Christ and Israel’s future.

Gordon read a significant paper on the history of premillennialism

amottg the Baptists. He demonstrated that premillennialism was the ortho­

dox faith of the church in its primitive and purest ages and that since

Baptists are devoted to primitive Christianity and hold to the literal

interpretation of the Scriptures, premillennialism has been closely iden­

tified with them throughout their history. He also showed that many schol­

ars. hold to this view of the return of the Lord.

Dr. E. T. Hiscox demonstrated that premillennialism was indeed an in­

spiration to Christian endeavor because it leads to more holy living, "a

more complete conformity to Christ in spirit and in life." It also leads

us to work for the promotion of Christ's kingdom on earth and to conse-

53 Primitive Paths in Prophecy (Chicago, 1891).

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission 70

crate our wealth In His service. Finally, It produces patience in the

midst of toil and trial and inspires to personal consecration. All of this

tends to make us better, more faithful Christians in an unbelieving world.

The practical note of the doctrine of Christ's soon return was evident

throughout the addresses.

Pastor Clarence Larkin answered the charges that premillennialism

depreciates the work of the Holy Spirit and cuts the nerve of missionary

enterprise and then went on to affirm that belief in the premillennial

coming of the Lord makes of the Bible a new book and disentangles men

from the affairs of this world.

The impact of this conference was not as great as the earlier con­

ferences, partly because of its more restricted purpose. Needham claimed

that the attendance was great (although it is not specified) and the 57 interest profound.

The third interdenominational prophetic conference was held in

Allegheny, PaJJec. 3-6, 1895. Sessions were held in the Fourth United

Presbyterian Church on the third and fourth and in the First Presbyterian

Church on the last two days of the Conference. The conference was planned

by a committee consisting of Rev. Joseph Kyle (pastor of the Fourth U. P.

Church), Thomas J. Gillespie, Henry W. Fulton, M. D., M. W. Callender,

Rev. B. F. Woodburn, Samuel P. Harbison, Chairman, George M. Paden, Treas­

urer, and Rev. William S. Miller, Secretary. Professor W. G. Moorehead 58 and W. J. Erdman served as advisory members.

The committee met in the Pittsburgh Y.M.C.A. on July 15, 1895 and

57 Ibid., preface.

58 Addresses cn the Second Coming of the Lord (Pittsburgh, n.d.), ;.p. iii.

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decided to Issue the call for the conference to meet the following De­

cember. The proceedings were printed in order to secure wide circulation.

According to the editors "the attendance was very large, and great inter­

est was shown in the study of God's Word, and great blessing attended each 59 service." However, there was no substantial press coverage, such as that

which accompanied the previous conferences. This perhaps is evidence of

the declining interest in premillennialism by the secular press.

The speakers included several who had been prominent in the earlier 60 conferences, among them W. G. Moorehead, E. P. Goodwin, H. M. Parsons,

Arthur T. Pierson, E. F. Stroeter, and Bishop W. R. Nicholson. Among the

newcomers were two who were destined to play an increasingly important role 61 in the premillennial movement, James M. Gray of Boston and Prof. J. M.

Stifler of Crozer Theological Seminary. The papers covered such topics as

the premillennial return of Christ, the scriptural doctrine of the Resur­

rection, the Kingdom of God and the future of Israel. As in previous con­

ferences, great emphasis was placed on the practical implications of the

doctrine. Dr. Pierson spoke of the coming of the Lord as the practical

center of the Bible, and Dr. Gray related the subject to holiness. This

time, however, there was little interest expressed in missionary service.

The impact of the conference failed to compare with the two previous con­

ferences.

The fourth International Prophetic Conference was held December 10-15»

59 Ibid.

60 See Appendix A.

61 See Appendix A.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 72 62 1901, In the Clarendon Street Baptist Church of Boston. A. C. Dixon

was President of the Conference and W. J. Erdman wrote the preface to the 63 published proceedings. Like the conference of 1895 there was no press 64 coverage of this conference. In addition to the waning Interest in

premillennialism by both the religious and the secular press, this lack

of newspaper coverage may be accounted for by the rather hasty way in

which the conference was put together. The progress in planning can be

followed in Watchword and Truth, which under Cameron reported extensively

on the conferences. The issue for August 1901 announced the conference

for Boston in the fall. September stated that the program was not yet

complete. In October it was announced that the conference was postponed

until December, and in November the dates and tentative speakers were

listed. It was not until the December number that the provisional pro­

gram was printed. Then some of the announced speakers did not appear,

although prepared papers were sent by sevnal who could not be present.

These were read by the secretary.

The conference was convened at the request of many who felt that the

times demanded a renewed testimony to the premillennial return of Christ.

Certainly its purpose was much the same as that of the previous confer­

ences. However, in terms of accomplishment, there was considerable dif­

ference. The serious rift in the premillennialist ranks on the question

of pretribulationism, which was a major contributing factor in the decline

62 See Appendix A.

63 Addresses of the International Prophetic Conference held Dec. 10-15. 1901, in the Clarendon Street Baptist Church, Boston, Mass. (Boston, n.d.).

64 Watchword and Truth, XXIV (1902), 2. "Press reports too meager to be of any value."

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of the Niagara Conference, was evident in Boston in 1901, although there

was no open break. In fact Elmore Harris of Toronto, in prefatory remarks

to his own address, pointed out some considerations which he felt should

give intense satisfaction to the members of the conference. Among them

was the fact that a conference was possible "in which the great practical

questions of eschatology may be discussed without any attempt to fix dates 65 or map out a rigid program of the future." W. J. Erdman, in his preface,

noted that a spirit of charity prevailed at the conference despite the

fact that "as to the order of events, there are various theories held by

brethren in this land and other lands, who are equally eminent for learn- 66 ing and spirituality." The apparent unity of previous conferences wa3

less evident at this one, although harmony evidently prevailed. Perhaps

this was because some of the most ardent pretribulationists were not pres­

ent.

The resolutions adopted by the conference contained a statement of

adherence to such cardinal truths as the deity of Christ, His vicarious

sacrifice, justification through faith alone and the integrity of the

Scriptures. However, they emphatically rejected such things as date-

setting, soul sleep, second probation and "kindred errors, divisive of

the churches, injurious to spiritual life and dishonoring to the Word of 67 God." The resolutions further provided for an Executive Committee of

twelve ministers and laymen, with A. C. Dixon as President and W.J.

Erdman as Secretary, to conduct correspondence with individuals and

65 Addresses of the International Prophetic Conference, p . 5.

66 Ibid.

67 Ibid., p. 7.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 74

churches and to arrange for similar conferences in different localities.

The conference began with a prayer meeting on Tuesday afternoon,

Dec. 10, followed by the opening session that evening. Thereafter morn­

ing sessions were conducted by W. J. Erdman, at which time he answered

Biblical questions, and afternoon and evening meetings were held before

growing audiences, when the prepared papers were read. The conference

closed with morning, afternoon and evening sessions at Clarendon Street

Church and at Tremont Temple on Sunday, Dec. 15.

Papers were read by many of the outstanding premillennialists of

the day, Including A. C. Dixon, William G. Moorehead, W. J. Erdman,

Robert Cameron, L. W. Munhall, A. T. Pierson and James M. Gray, veterans

of previous conferences, and E. Y. Mullins, President of the Southern 68 Baptist Theological Seminary, Louisville, Ky., and Len G. Broughton,

evangelist, newcomers to these conferences. Foreign representation was

greater than at previous conferences. Papers wert read by Sir Robert

Anderson and Henry Varley of England and Sholto D. C. Douglass of Scot­

land. The topics covered the usual themes. Some of them, such as

Dixon's on "The Inspiration and Use of the Sacred Scripture" and H. M.

King's (of Providence, R. I.) on "The Testimony of Christian Experience

of the Word of God" were not on eschatological subjects as such. Not­

able papers were those by the Right Rev. W. W. Niles, Episcopal Bishop

of New Hampshire on "Neglected Truth"; by Robert Cameron on "The Escha-

tology of Jesus"; and Elmore Harris on "The Resurrections and the Judg­

ments." The practical nature of the conference was emphasized by

68 Mullins, who delivered addresses at this conference and also at the next conference, was not a premillennialist. See his Christian Religion in Its Doctrinal Expression (Philadelphia, 1917), pp. 466 ff.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 75

Munhall's address on "The Coming of the Lord and Worldwide Evangeliza­

tion" and Pierson's on "Missions in Relation to Prophecy."

Munhall issued a ringing challenge to the conference in these words:

. . . We understand then, that it is the Church's supreme business to intelligently, conscientiously and enthusiastically engage in world-wide evangelization. All men must be given a chance to be­ lieve and obey the Gospel. And yet, at this late day, there are multitudes perishing without the Gospel every twenty-four hours. While it is true, doubtless, that so-called mission work is now be­ ing more intelligently, vigorously and widely prosecuted than ever in the Church's history, it is nevertheless also true that, consid­ ering the Church's opportunities and resources, she never was giving so little money for soul-saving work as now, and making so little practical earnest effort to win the lost to Jesus and heaven. . . . ®

Munhall then listed as incentives to carry out this program the command

of Christ, the vital life of the local church, the wide-open field, a

sense of appreciation to God, love for Him, the consequences of sin, and

finally, the glory of His presence.

Cameron reported that the attendance was "large" the first evening

and that it "steddily increased" and that "many people" were present for

the closing Sunday services "in spite of one of the worst storms that ever 70 visited the shores of New England." Those responsible for the conference

felt that it was a success, but it must have been obvious that in the

church at large, little progress, if any, was being made in the advance

of premillennial views.

The next prophetic conference was held at the Moody Bible Institute

of Chicago, Feb. 24-27, 1914. The papers were edited by James M. Gray

and published in book form.^ The committee which issued the call for

69 Ibid., "pp. Ill, 112.

70 Watchword and Truth, XXIV (1902), 71.

71 The Coming and Kingdom of Christ (Chicago, 1914),. In a review in

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 76

Che conference was composed of John T. Stone, Pastor, Fourth Presbyterian

Church, Chicago, and Moderator of Che Presbyterian Church, U.S.A.; Robert

M. Russell, President, Westminster College and Moderator of the United

Presbyterian Church; W. G. Moorehead; E. Y. Mullins, President of the

Southern Baptist Theological Seminary; T. R. O'Meara, Principal, Wydiffe

College; C. 1. Scofield; H. B. Hartzler, Editor, The Evangelical; A. C.

Gaebelein; R. A. Torrey, Dean, The Bible Institute, Los Angeles; W. B.

Riley, Pastor, First Baptist Church, Minneapolis, and President, North­

western Bible School; and Gray. There was an overwhelming preponderance

of academic persons on the committee, but the interdenominational char­

acter of the previous conferences was maintained at this one.

The purpose of the conference was stated in the same words as the

earlier ones with the significant addition that "the signers of this in­

vitation are a guarantee that the conference will not offer an opportunity

for modern prophets to ventilate their speculations, to fix dates or to 72 mark out a detailed program of the future." Thus the spectacular, which

is often associated with such conferences, was not to have a place. A

special committee, composed of Russell, Canon Howitt, Torrey, Gaebelein

and L. W. Munhall, drew up a ten-point statement of faith which was unan­

imously endorsed by the congregation. Point nine stated: "We believe in

the second, visible and Imminent coming of our Lord and Saviour Jesus

Review and Expositor, XI (1914), 595, 596, W. 0. Carver, Professor of Missions at Southern Baptist Theological Seminary in Louisville, wrote: "The main lines of the addresses of this conference are rational and scriptural and they tend to develop that fine hope that characterizes the devout servants of the Lord who have loved his ap­ pearing. It is easily the most serviceable volume on the subject and the subject is one of great Interest not alone for curiosity but even more for loyal piety."

72 The Coming and Kingdom of Christ, p. 9.

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Christ to establish His world-wide Kingdom on the earth." The other

points were concerned with other doctrines of the Christian faith. The

"Conference Testimony" closed with these words:

Furthermore, we exhort the people of God in all denominations to stand by these great truths, so much rejected in our days, and to contend earnestly for the faith which our God has, in His Holy Word, delivered unto the saints.

Most of the addresses were delivered by those who issued the call.

Others were given by Canon Howitt, Munhall, Ford C. Ottman, Grant Stroh,

George E. Guille and F. A. Steven. In addition to the addresses three

symposia were held: "How I Became a Premillennialist" (six participants),

the doctrine of the Lord's coming as a working force in the church and

community (eleven participants) and the Lord's coming in relation to

Israel (two participants).

The usual topics were covered. Russell spoke on "The Kingdom View

of the Gospel as Related to the Missionary Program of Christ" and Munhall

on "The Second Coming of our Lord in Relation to Evangelism." The em­

phasis of these addresses was on the practical effect of a belief in the

premillennial return of Christ. An address by W. B. Riley on "The His­

torical Ministry of Premillennarianism" contained the usual list of ex­

positors, pastors, evangelists and missionaries who were premillennial-

ists. One special feature of the printed report of the conference was an

appendix, originally appearing as an editorial in The Christian Workers

Magazine containing a list of 453 premillennialists, living and dead.

The list contains church fathers, reformers, commentators, pastors, ed­

itors and teachers, many of them virtually unknown. The list is somewhat

73 Ibid.. pp. 240, 241.

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suspect because it contains the names of some who were not premillennial-

ists, e.g., John Calvin and C. A. Briggs.

The sessions were held in the Moody Church with a seating capacity

of 2,000. Attendance was good. The auditorium was filled for most of

the meetings and in the evenings there were overflow meetings in nearby

rooms. Thirty-four states and five Canadian provinces were represented

by those in attendance. The conference stimulated other conferences which

were held in St. Paul, St. Louis, Los Angeles and Santa Ana, Calif., in 74 the weeks following the Chicago gathering. The conference closed with

a "Consecration Service" at which time Dr. Gray challenged the audience

to present their bodies as a living sacrifice to Christ. (Cf. Rom. 12:1).

Especially notable at the 1914 conference is the fact that the pre-

tribulationists had won the day. The featured speakers included A. C.

Gaebelein (most militant of all pretribulationists), C. 1. Scofield,

James M. Gray and R. A. Torrey. Those not holding the pretribulation view­

point such as Robert Cameron and W. J. Erdman were not present, or at least

they played no prominent part in the conference.

The last of the great interdenominational prophetic conferences was

held in Philadelphia, May 28-30, 1918. Like the earlier conferences, the 75 proceedings and addresses were collected and printed in book form. The

conference was planned by an Executive Committee that was headed by

Charles L. Huston, Vice-President and General Manager of the Lukens Steel

Co. and Chairman of the General Assembly's Committee on Evangelism of the

74 Ibid., “p. 5.

75 Light on Prophecy. A Coordinated, Constructive Teaching being the Proceedings and Addresses at the Philadelphia Prophetic Conference May 28-30. 1918 (New York, 19I8T.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 79 76 Presbyterian Church. The sessions were held In the Academy of Music

which had a seating capacity of 3,300. Except for the first day of the

Conference, the attendance exceeded the capacity of the auditorium and

the overflow met In a nearby church.

Twenty addresses were delivered by twelve clergymen, four Presby­

terian, two Baptist and six who were associated with educational Insti­

tutions or interdenominational churches. Although several prominent

clergymen participated, the genuine interdenominational character of the

earlier conferences was not present at this one. James M. Gray and

William B. Riley were the only speakers from the 1914 conference who de­

livered addresses at this one. L. W. Munhall, C. I. Scofield and R. A.

Torrey were among those who issued the call, but none of them delivered

addresses. Scofield was to be one of the featured speakers, but illness

prevented him from attending. Several of those who did speak were lead­

ers In their denominations, including J. Wilbur Chapman, evangelist, and

Mark Matthews, Pastor of the First Presbyterian Church of Seattle, ont of

the largest in the denomination. Both Chapman and Matthews were former

Moderators of the General Assembly. In addition to W. B. Riley, pastor

76 Ibid., pp. 3, 4. Other members of the committee were Roger B. Whit­ tlesey, Secretary-Treasurer of the China Inland Mission; John L. Steele, engineer; Rev. John R. Davis, Presbyterian pastor; Robert B. Haines, Jr., businessman; Dr. Frank W. Lange, Philadelphia School of the Bible; L. W. Munhall, evangelist; Ormond Rambo, attorney; Max I. Reich, Hebrew Christian Alliance of America; T. Edward Ross, C.P.A.; W. W. Rugh, National Bible Institute; Rev. J. R. Schaffer, Baptist pas­ tor; Allan Sutherland, Presbyterian Board of Publication; Rev. H. S. Tlllls, Baptist pastor; Charles G. Trumbull, Editor, The Sunday School Times; Bishop Robert L. Rudolph, Reformed Episcopal Church, and J. Davis Adams, printer. The immediate occasion for the call for the conference was the capture of Jerusalem by Gen. Allenby (an event of great signifi­ cance to premillennialists) and similar conferences heralding that event in London and Dublin. Thirty-nine ministers and laymen met in Philadel­ phia, January 18, 1918 and issued the call for the conference and ap­ pointed the Executive Committee to complete the plans. Ibid., pp. 142, 103.

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of a large Baptist church in Minneapolis, that denomination was repre- 77 sented by Cortland Myers, pastor of Tremont Temple in Boston.

The usual topics were covered. Dispenpationalism was prominent,

and as in 1914, pretribulationism was the official View of the confer- *• ence. The statement of belief, adopted by the conference, contained

several points which imply a pretribulation return of Christ for His 78 church. This conference differed from previous ones by the frequent

references to the world war. The war had convinced the premillenniallsts

in a new way that their view of future events was the correct one. They

did not exult in the war, but the horrible brutality of the greatest war

in history led them to feel that their understanding of prophecy was be­

ing vindicated. A. E. Thompson, former pastor of the American Church at

Jerusalem and Field Secretary for the American Committee for Armenian

and Syrian Relief, spoke on "The Capture of Jerusalem." Cortland Myers

addressed the conference on "War on German Theology." W. B. Riley de­

livered a special message to ministers on "The Gospel for War Times." 79 There were frequent references in other addresses to the war.

Thompson recalled the events leading up to General Allenby's capture

of Jerusalem. He himself was not an eyewitness to the capture of the city,

having been expelled from Jerusalem in December 1914 because of his

Canadian citizenship, but his many years in Palestine gave him an excel­

lent understanding of the events surrounding Allenby's victory. He saw

77 Although he had been dead for more than twenty years, the long shadow of James H. Brookes fell on this conference as it had on all of the previous ones. One of the speakers was Harris H. Gregg of Winftipeg, Canada. Gregg was a former pastor of Brookes' St. Louis church, and the audience was reminded of that fact when Gregg was introduced. Ibid.. pp. 13-15.

78 Ibid.. pp. 12, 13.

79 See ibid., pp. 45, 71, 166, 209* 210, 213, 214, 275.

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the capture of Jerusalem as (1) the beginning of the downfall of Moham­

medanism, (2) the beginning of the defeat of age-long Turkish tyranny,

(3) the beginning of great things for the Promised Land, (4) the defeat

of German design and (5) the beginning of the end of all imperialism.

Thompson described the circumstances of Allenby's victory and declared

these events to be the fulfillment of Biblical prophecy. Cortland

Myers believed that the war was in part the result of the harvest of

"German rationalism and false philosophy." His address was an appeal to

American Christians to declare "war" against German and other "foreign

innovations" in theology. He went so far as to declare that if German

theology had been resisted fifty years before, the war would not have

been fought. Central to Myers' message was the authority of Jesus Christ

and the transforming power of His gospel. Whatever threatens to destroy

the divinity of Christ must be opposed. William B. Riley suggested that

in time of peace the gospel of grace deserved ascendency in the ministry

of the pastors to whom he spoke, but in time of war the gospel of the

kingdom should be emphasized. This gospel of the kingdom exalts the di­

vine Christ rather than human culture, is a gospel of divine redemption

versus human democracy, and is an appeal to sacrificial versus selfish

living. Riley condemned German philosophy, "kultur" and militarism

which he saw as the product of human culture. Against these evils Riley

would hold up Jesus Christ. Riley believed democracy to be the best form

of human government, but the rule of Christ is better than even American

democracy. Finally Riley appealed to his audience for devotion to the 80 cause of Christ equal to or greater than the effort to defeat Germany.

So Ibid., pp. 144-163, 176-192, 329-342. Premillennialists generally have rejected the "progressive" view of history. They see history as

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Just as in the earlier conferences, there was considerable emphasis

on the practical aspects of premillennialism. On the closing night two

challenging addresses were presented. Herbert Mackenzie, pastor of the

Gospel Church, Cleveland, and Secretary of the Erieside Bible Conference,

spoke on the subject, "Does This Truth Paralyze or Energize?" He empha­

sized those Scripture passages which stress Christian duty in the light

of the return of Christ. He illustrated the carrying out of Christian

duty by the growth of foreign missionary activity and closed with an ap­

peal for Christian commitment. W. B. Riley closed the conference with

a stirring appeal for purity of life in view of the imminent return of the

Lord. Riley believed that a belief in the premillennial return of Christ

would lead to sanctity, sacrificial service and stability of mind and soul.

It is difficult to assess the impact of this conference. The great

war, since it seemed to fulfill the Biblical references to "wars and ru­

mors of wars" in the last days, buoyed the spirits of the premillennial­

ists, not because of the war, but because it seemed to indicate the soon

return of Christ to Whom they were deeply devoted. The war did arouse in- 81 terest in biblical prophecy and in premillennialism. This conference

attempted to capitalize on that renewed interest. The premillennial

viewpoint, which had been on the decline for some years, received a brief

the unfolding of God's program. For a brief discussion of the pre- millennialist philosophy of history, see Alva J. McClain, The Greatness of the Kingdom (Grand Rapids, 1959), pp. 527-531.

81 The denominational press, for example, took some note of the return of Christ. The Congregational Advance ran a series of articles on the second coming of Christ in June and July of 1918. The discussion of the premillennial view was by Dr. Charles R. Erdman of Princeton Theo­ logical Seminary and the son of W. J. Erdman.

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revival before the great denominational struggles of the 1920's which

would again force it into the background.

The summer Bible conferences, particularly the Niagara Conference,

and the interdenominational prophetic conferences were crucial to the

advance of premillennial thought. They became the centers around which

the premlllennlalists built their campaign to convince the Christian

world of the correctness of what they considered to be the Biblical

teaching regarding the return of the Lord. Each of the prophetic confer­

ences was important, but none of them was as successful as the first one

in New York. The first conference attracted the greatest number of min­

isters and teachers who approached the subject from a scholarly point of

view. This conference also resulted in significant comments from both

the secular and the religious press. The denominational press, except

for occasional comments or book reviews, ignored the later conferences,

but the 1878 meeting was noted by friends and foes alike. Attendance at

the prophetic conferences was good, and those who already held to the

premillennial position had their convictions strengthened, but there is

not much evidence to suggest that the impact on non-believers was great.

The writings and lectures of the leaders of premillennialism as a whole,

however, undoubtedly made many converts to the cause.

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THE PREMILLENNIALISTS AND THE PROBLEMS OF SOCIETY

As demonstrated in Chapter II there were different reactions by

different premillennialists to the problems of society. Some believed

that the church should not become involved in the problems of the con­

temporary world. They felt such involvement was not the purpose of the

church. The purpose of the church, in their view, is to preach Christ

and Him crucified. One of the most able spokesmen for this group was

Isaac M. Haldeman, pastor for nearly fifty years of the First Baptist 1 . Church of New York City.

Haldeman wrote on seveaal occasions about Christ as a reformer.

His position was that Christ saw war, slavery, poverty, and oppression

on every hand. Christ did not condemn war; He said rather that He came

to bring a sword. He did not say a word against slavery, but commanded

servants to obey their masters. He did not protest against poverty, but

instead reminded the disciples that the poor would continue in the world

until His return. He did not suggest a reduction in the hours of toil or

an increase in wages. Haldeman concluded that "by these statements and

negative attitudes He emptied His mission of every fundamental of a 2 reformer." Why? Because His mission was not to live but to die. So it

is with the believer and the church in this world. The church is not

1 See Appendix A.

2 I. M. Haldeman, Can the Dead Communicate with the Living? (New York, 1920), pp. 69, 70. See also This Hour Not the Hour of the Prinee of Peace (New York, 1916), pp. 47-50, and Morality or Immortality (Philadelphia, 1918), p. 19. Haldeman is obviously guilty of over­ simplification. The same Christ Who said, "I came not to send peace, but a sword" (Mt. 10:34) also said, "they that take the sword shall perish with the sword" (Mt. 26:52).

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here to make the world a better world for the natural man to live in,

nor to make the natural man a better man to live in the world. The 3 task of the church is to save souls and to make men fit for heaven.

This understanding of the church and its ministry is crucial to an

appreciation of Haldeman's viewpoint. The church has one ministry and

one alone— the preaching of the gospel. Social reform will certainly

follow such preaching, but no permanent reform can be achieved apart

from individual redemption. As A. C. Dixon expressed it, "It is im­

mensely easier to reach a man's body through his soul than his soul 4 through his body." This is not to say that those who held this view

were unconcerned with the social problems of their generation. They

were very much concerned, but their solution was an individual and

personal one. To this end they sincerely worked. And they pointed to 5 some success in their endeavors. As R. A. Torrey said:

We would like to know whether . . . any . . . postmillenarian has done more in modern times to apply the gospel to social forces than for example, D. L. Moody, who was an avowed and consistent premillenarian or Billy Sunday, who in all his meetings in recent years has preached at least one sermon of the most ultrapremillen- nial type. . . . It is true that premillennialists do not indulge in the vain hope of gospelizing social organizations without re­ generating the individual. It is true that the premillennialist as a rule seeks to reach social forces through reaching individuals with the saving truth of the gospel which our Lord Jesus Christ taught, but to assert that the premillennialist denies the applica­ tion of the gospel to social forces is to shut one's eyes to what

3 For similar expressions by others, see C. I. Scofield, No Room in the Inn, ed. by Mary Emily Reily (New York, 1913), pp. 29-31, and R. A. Torrey, Will Christ Come Again? (Los Angeles, 1918), p. 27. It is difficult to estimate the number of premillennialists who shared Haldeman's view. It seems to be the prevailing idea of those pre­ millennialists who were most strongly influenced by dispensational- ism. See Chapter VI for more extended remarks.

4 Dixon, A. C. Dixon, p. 156.

5 See Appendix A.

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premillennialists in this and all other lands are doing for true and permanent social uplift. But premillennialists are not guilty of the folly of attempting to "regenerate the institutions of humanity and the forces that are making history in any other way than by the regeneration of the individuals who embody these social forces."*’

Torrey is not very specific in identifying the ways by which the pre­

millennialists apply the gospel to social forces, but he and Haldeman

seem to suggest that insofar as the gospel has any impact on the problems

of society, it is by bringing the individuals who comprise that society

to personal faith in Christ. Since only a minority, however, will re­

spond to Christ's message, a righteous society is not possible until

Christ comes to destroy sin and to establish His kingdom.

In contrast to the philosophy of the church and its ministry

espoused by Haldeman and Torrey, many premillennialists accepted an

involvement in man's physical and material needs as part of the church's

responsibility to preach the gospel. These premillennialists apparently

found no conflict between their view of the uselessness of reformation

without regeneration and their obligation to "occupy till I come" 7 (Luke 19:13). J. Wilbur Chapman expressed the feelings of this group

in these words:

6 R. A. Torrey, Will Christ Come Again?,p. 27. One of Torrey's biog­ raphers sheds light on Torrey's attitude toward social reform. "Dr. Torrey is firmly convinced that the energy of a minister should be devoted to saving souls rather than to philanthropic work. After having spent some years in Minneapolis he found that he was giving a large part of his time and strength to the executive work of phil­ anthropic societies. One morning, as he sat in his study, he began to count up the societies with which he was connected, and found that they were eight in number. Then the thought came to him, 'What did God call you into the ministry for?' He decided that it was not to do philanthropic work, but to preach the gospel, and that same day he wrote eight letters tendering his resignation to each of the societies." George T. B. Davis, Torrey and Alexander (New York, 1905), pp. 35, 36.

7 See Appendix A.

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Today there seems to be before us the thought of service, service in behalf of those who are less fortunate than ourselves. . . . the call has gone forth in no uncertain way, summoning the Church to a union of all who love in the interest of all who suffer or are in need. This is not the day for the preaching of a selfish salvation, and he who simply tries to keep men out of hell or to win them for heaven and stops with this' has missed the truth that would make the world better, and did he but seek after presenting the Saviour to bring heaven into the lives of the people here . . . he would be in harmony with the truth which is to-day being em­ phasized. . . . I do not understand why we may not do our utmost for those who are in distress, why we may not study most carefully the economic conditions and present a cure for the ills which confront us to­ day and menace our future so sorely . . . and yet at the same time hold to all that has made the Evangelical Church strong in the past, and for myself, I do. I would not sacrifice in the least the evangelical doctrines which have been the inspiration of my ministry . . . and I will allow no one to go beyond me in seeking to ameliorate the condition of the suffering and present a cure which may help to solve the problems which are on every side to be settled.®

Chapman certainly believed in individual redemption, but he felt that

personal salvation would be more easily preached and accepted in the

right environment. Chapman's involvement in activities such as the

New Era Forward Movement, a missionary and educational program of the

Presbyterian church, demonstrated his determination to carry out, in a

practical way, what he preached.

The premillennialists did not share a monolithic view about their

involvement in the world. They held certain things in common, e.g.,

their pessimism about the possibility of lasting reform without the

physical presence of Christ, but some of them were substantially more

involved in contemporary economic, social and political problems than

8 J. Wilbur Chapman, Another Mile and Other Addresses (New York, 1908), pp. 9-17. For similar statements by Chapman, see ibid., p. 20; The Minister's Handicap (New York, 1918), p. 49; The Problem of the Work (New York, 1911), pp. 10-12.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 88

were others. Recent scholarship has demonstrated the possibility of a

conflict between individual morality and group morality. This thesis,

so ably presented by Reinhold Niebuhr, states that group relations can

never be as ethical as individual relations because though man is capable

of attaining the Christian ideal of selfless love, the group is capable,

at most, of attaining social and political justice, which is a lesser

form of love. Furthermore, the interests of the group (group egoism),

whether they be national, racial or economic, create demands which cannot

be met by the normal standards of individual morality. Niebuhr thus

argues that "a sharp distinction must be drawn between the moral and

social behavior of individuals and of social groups . . . and that this

distinction justifies and necessitates political policies which a purely 9 individual ethic must find embarrassing." Niebuhr demonstrates that

the liberal movements of the 1930's, both religious and secular, were

failing because they did not take sufficient cognizance of this con­

flict. Certainly the premillennialists who believed that social reform

would result from the salvation of individuals did not understand this

9 Reinhold Niebuhr, Moral Man and Immoral Society (New York, 1960), p. xi. This book was widely reviewed when it first appeared in 1932. In general Niebuhr's thesis was criticized by the scholarly journals and by the religious press. The Christian Century, although prais­ ing the book as a whole, considered it less than fully Christian and Commonweal said it was the "ideas of a blind leader of the blind." Several reviewers felt it was Marxist and some condemned Niebuhr's expression of approval for the use of force. The most critical re­ view appeared in the American Journal of Sociology where Professor C. A. Ellwood of Duke University found the book to be wrong on almost every sociological theory expounded. In spite of these criticisms, directed for the most part to Niebuhr's prescriptive thesis, the descriptive thesis of Moral Man and Immoral Society has held up rather well. When a new edition appeared in 1960, Niebuhr said, "... I consented to the republication of the book because I still believe that the central thesis of the book is Important and I am still com­ mitted to it. . . I have changed ay mind about many things, but I am Inclined to think that all of our. contemporary evidence validates

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 89 aspect of the modern world.

None of the premillennlalists were as ardent in their support of so­

cial reform as were the leaders of that movement known as the "Social

Gospel." In the years before 1900, the years when both the "new" pre-

mlllennlallsm and the Social Gospel were taking root, there was consid- 10 erable friendship between the two movements. Charles Stelzle, for ex­

ample, was educated at Moody's Chicago school. Social Gospel leaders

occasionally contributed to the journals of the premillenAialists, and 11 they sometimes appeared on the same platform. As time passed, however,

whatever close ties existed between the premillennlalists, who were theo­

logically conservative, and the more liberally oriented advocates of the

Social Gospel, were severed and each movement went its separate way, be- 12 coming more critical of each other with every passing year.

One illustration of this estrangement, fully complete by the second

rather than refutes the basic thesis of this volume." Ibid., p. ix. So­ cial scientists are still divided about the validity of Niebuhr's thesis.

10 Stelzle (1869-1941), after serving several Presbyterian churches, be­ came chairman of the Presbyterian department of church and labor in 1903. He became an outstanding spokesman for labor. His story is told in his autobiography, A Son of the Bowery (New York, 1926).

11 An article by Washington Gladden, "The Children of the Ghetto," a re­ print from the Peculiar People, appeared in Our Hope, III (1896-97), 347-357. See also Charles M. Stelzle, "Jesus Christ as a Social Reformer," The Institute Tie, IX (1908-09), 906-908. A. J. Gordon and A. T. Pierson delivered addresses at the 1887 meeting of the Evan­ gelical Alliance, along with such leaders of the Social Gospel as D. C. Gilman, Washington Gladden and Josiah Strong. Gordon addressed the Alliance at its Boston meeting in 1890 and Pierson at its Chicago gathering three years later.

12 Washington Gladder., who had supported campaigns by D. L. Moody in Springfield, Mass. and J. Wilbur Chapman in Columbus, opposed Billy Sunday's 1912-13 Columbus crusade. Jacob H. Dorn, Washington Gladden, Prophet of the Social Gospel (Columbus, Ohio, 1967), pp. 380f. Sunday, although a premillennialist and often supported by premillennlalists, did engage in some shenanigans which alienated many churchmen. The best study of Sunday is William G. McLoughlin, Jr., Billy Sunday Was His Real Name (Chicago, 1955).

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 90 13 decade of the twentieth century, is I. M. Haldeman's review of Walter

Rauschenbusch's famous Christianity and the Social Crisis (New York, 1907).

Haldeman considered Rauschenbusch's book "a dangerous bit of reading to

unformed faith, and to minds swayed by sentiment rather than a 'thus

saith the Lord,"1 because of its "subtle denial of inspiration, its 14 discount of New Testament integrity, and the unmiraculous Christ. ..."

Haldeman recognized Rauschenbusch's earnestness and his sympathy for

the working classes, but he attacked the reformer's socialism and his

use of church history "as a lever to pry the New Testament out of its

place of final authority in the definition and interpretation of true 15 Christianity." Haldeman argued that the author of Christianity and

the Social Crisis was wrong in his interpretation of the Old Testament

Scriptures and in his attitude toward the person and work of Christ.

Haldeman quoted extensively from Rauschenbusch, especially those passages

where Rauschenbusch discusses the progressive revelation of moral

standards in the Old Testament. Haldeman condemned this view of pro­

gressive revelation, which he felt was a denial of biblical authority.

Haldeman's review is not a scholarly review. He obviously had read the

book, but he was unable to accept Rauschenbusch's point of view.

Many of the leaders of the Social Gospel grew up in the same

13 Professor Rauschenbushh1s "Christianity and the Social Crisis" (New York, n.d.), a pamphlet of 42 pp.

14 Ibid., p. 42.

15 Ibid., p. 40. Rauschenbusch noted Haldeman's review of Christianity and the Social Crisis in a footnote in Christianizing the Social Or­ der (New York, 1912). Rauschenbusch commented, "It (Haldeman's bppl- let] is an emphatic condemnation of my positions and an uncompromis­ ing statement of the apocalyptic scheme and spirit in all its dog­ matic assurance and artificiality. If anyone will read the,book and the pamphlet side by side, he will face two kinds of Christianity and can make his choice." Ibid., p. 56.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. staunch conservatism as men like Haldeman. Charles Stelzle, Washington

Gladden and Walter Rauschenbusch, along with many others, ultimately

rejected the theology of their youth for a more liberal one. Washington

Gladden is a particularly good illustration of this change in viewpoint.

Reared in a strict, rural, central New York Presbyterian home and educated

at Williams College, Gladden became, in time, one of the foremost spokes­

men for the Social Gospel. As he matured he rejected the modified

Calvinism of his early days and accepted the ethical theology of Horace 16 Bushnell. His biographer suggests that the religious atmosphere of

Gladden's boyhood confused him more than it helped him. The problems

which he faced were sectarian rivalry, Biblical literalism, revival

preaching and current notions of the conversion experience. Gladden

was unable to reconcile these conflicting notions with his own sensitive

nature, and when he ultimately went into the ministry, he preached a

theology much like that of Bushnell. Like most of the advocates of the

Social Gospel, Gladden's view of eschatology was postmillennial. Gladden

rejected premillennialism as an admission of the failure of spiritual

forces. In an article in the Springfield Republican for November 29,

1878, Gladden criticized the New York prophetic conference for its

insistence that the physical presence of Christ would be more effective 17 than His spiritual presence. Gladden's view of Christ's kingdom

was undoubtedly colored by his great optimism. He saw signs of progress

16 Dorn's biography of Gladden, Washington Gladden, Prophet of the Social Gospel, is superb. For a discussion of Bushnell's influence on Gladden, see pp. 33-35, and chapter six, "Evolution of a Theo­ logical Liberal."

17 Ibid., pp.193, 194. See also chapter seven, "Ideology of the Social Gospel," for a complete exposition of Gladden's views on many social issues.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 92

on every hand, and his view of history told him that man was making

inevitable progress toward better days. The premillennlalists did not

share Gladden's optimism. Their Biblical literalism did not permit

them to see moral progress as part of God's plan for the present age.

In this respect the premillennlalists were out of step with the prevail­

ing temper of the nineteenth century.

Awareness of Problems

Although there was some difference of opinion among premillennial-

ists on the philosophy and strategy of social reform, there is no doubt

that many of them had an acute awareness of the reality of the problems

which existed. They might differ on the program of the church, but they

were, for the most part, pastors of large city churches, and they knew

the battles which they faced. A. T. Pierson, speaking in 1906 at the

funeral of S. H. Hadley, Superintendent of the Water Street Mission in

New York, recognized seven problems confronting society which the

"wisest" men in both church and state had been unable to solve. These

problems were those of alcohol, vice, crime, labor and capital, the 18 church and the masses, the American Negro and the outcast classes.

Although Pierson did not suggest detailed answers to these problems,

his awareness indicates that some thought had been given to them.

Both A. J. Gordon and A. T. Pierson read papers before the 1887

meeting of the Evangelical Alliance in Washington, D. C. Gordon saw

such perils as communism among the laboring classes, agnosticism among

the upper and educated classes, and strong drink among the lower and

18 J. Wilbur Chapman, Su IU Hadley of Water Street (New York, 1906), p. 196.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 93 IS criminal classes. Pierson, after demonstrating that the masses are

estranged from the church, described the reason for their separation

as primarily social, brought about by the type of work they do, the

location of their homes and their mental and moral habits of life. This

social separation brings about ecclesiastical separation— the churches

move to the suburbs and establish a caste system. His solution was

sympathetic contact and cordiality. He especially advocated the aboli­

tion of pew rentals and democracy in church procedures and activities.

He pushed for a total ministry by the church to all— a place for wor­

ship, a place for work, a school for instruction and "a home for every 20 sin-sick soul." Gordon and Pierson both opposed the tendency of the

churches to abandon the inner city for the suburbs. Pierson was par­

ticularly articulate in expressing his thoughts on this matter.

They [the churches] follow the lines of wealth and culture, and go to the West End and build their magnificent cathedrals, while the poor classes are left without any churches, or, as it seems to me, what is about as bad, with churches that are specifically and professedly only for the poor. 1 doubt very much the charity that makes a school for poor children . . . and 1 doubt very much the charity that builds a million dollar church, and then establishes thousand dollar chapels, and calls them "mission chapels for the poor.ii 21

19 A. J. Gordon, "Individual Responsibility Growing out of our Perils and Opportunities," National Perils and Opportunities (New York, 1887), pp. 379-390.

20 A. T. Pierson, "Estrangement of the Hasses from the Church," ibid., pp. 112-123. Pierson wrote a sixteen-page pamphlet, Free Churches (n.p., n.d.), in which he appealed for the abolition of pew rent on the ground that (1) it is unscriptural, (2) it leads to a self- righteous spirit in the pew holder, (3) it tends to measure every man by a money standard, and (A) it hinders the work of the Spirit. He made much of the inability of the poor to fit into such a scheme and pleaded for voluntary offerings and a simple and less costly manner of worship.

21 "Estrangement of the Masses from the Church," p. 117. See also Forward Movements of the Last Half Century (New York, 1912), pp. 230, 231.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. He felt that the church should "present an Ideal state, where all have

equal rights, and equal claims upon all that can uplift, emancipate,

educate body, mind soul; where aspiration has full play, and advance­

ment finds favoring conditions."

Temperance

The temperance movement commanded strong support among the pre-

millennialists. Most of them were total abstainers themselves, and they

preached against the evils of alcohol. They found drunkenness to be

condemned in the Bible, and in addition, they recognized that strong

drink was the cause of much of the crime and poverty in America. There­

fore- they opposed the liquor traffic with considerable vigor. Often 22 their concern seemed to center only in individual salvation, but this

was not always the case. Sometimes it went beyond the matter of indi­

vidual salvation, even to the support of national prohibition.

A. J. Gordon founded and over the years raised much of the support

for an Industrial Temporary Home for rehabilitating drunkards. This home

was the outgrowth of needs presented by a number of alcoholics who were

converted during the Moody-Sankey crusade in Boston in 1877. Gordon

worked closely in this enterprise with Wendell Phillips, one of the best

known of the Boston reformers. Phillips, who had been a friend of Isaac

Hale^- Gordon's father-in-law, not only supported the home financially, but

also assisted in bringing men to the home for help. Of their relation­

ship, Gordon said:

230, 231. The premillennlalists frequently opposed the flight to suburbs. See Gordon, Adoniram J. Gordon, pp. 120-122; The Truth, III (1876), 12.

22 "Like many a revivalist, the only social reform he [A. C. Dixon] advocated was Prohibition, and that through concern for individual salvation." Urenda M. Meehan, "A. C. Dixon: An Early Fundamental­ ist," Foundations X (1967), 51.

with permission of the copyright owner. Further reproduction prohibited without permission. 95

"In temperance work I saw more of Wendell Phillip's heart than anywhere else. He struck hard blows against the drink Iniquity. But here he was not merely an Iconoclast, bringing down his hammer upon license laws, which, next to fugitive-slave laws, he hated most in­ tensely; he was a healer as well as a smiter. He used to come into the Home for reforming inebriates, which we started at the time of the Moody and Sankey meetings, to inquire after the enterprise and give it his encouragement. He sometimes brought in poor, broken-down drunkards, to ask the help of our Christian workers on their behalf. . . . Once, with one of our Christian women, the question came up as to the possibility of reclaiming the confirmed drunkard, when she, with all the ardor of her conviction, declared that there was certainly one way, viz., by the grace of God brought to bear in a renewed heart. And I cannot describe the sympathetic tenderness with which he assented to the remark, nor the spirit of humble self-distrust with which he alluded, in a single sentence, to his own experience."^3

Gordon joined the Prohibition Party in 1884 and staunchly supported

its cause. He assisted in the establishment of his new party's organ, The

New York Voice, and contributed to its campaign funds. He spoke frequently

at temperance gatherings, and at least two of his addresses were subse- 24 quently printed. In Reasons for Total Abstinence, a four-page tract

published by the National Temperance Society, Gordon suggested that for

many total abstinence was the only possible ground; for others, it was

the only safe course; and for all, it was the best course. In an address, 25 "Is the Law of God Prohibitory?", delivered at the Ninth National

Temperance Convention, Gordon took a strong stand in favor of national

prohibition on the ground that human laws (1) ought to be the nearest

possible copy of the divine, (2) ought to mark, with all possible

23 Gordon, Adoniram J. Gordon, pp. 109, 110. The last sentence is not explained, but it does not seem that Gordon is claiming Phillips as a believer.

24 (n.p., n.d.). The tract, was originally an address delivered before the Suffolk Temperance Union in Park Street Church, Boston, March 15, 1868.

25 Proceedings of the Ninth National Temperance Convention held at Sara­ toga Springs, New York, June 21 and 22, 1881 (New York, 1881), pp. 201-208.

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accuracy, the distinction between right and wrong in public conduct, and

(3) should be such as to defend the citizens from evil and strengthen

them in well doing. Gordon's sentiments on the relationship between

the state and public morals may have been in keeping with the times, but

perhaps it is just as well that Gordon was not living during the period

of national prohibition for which he longed so fervently. Gordon gave

prominence to temperance testimonies in the journal whidi he edited, and

his wife was president for many years of the Massachusetts W. C. T. U.

Although Gordon and Dixon are the only premillennlalists in this

study who actively supported the Prohibition party, R. A. Torrey and

James M. Gray, along with -many other "second-generation" premillennial-

ists, supported national prohibition. Torrey believed that national pro­

hibition was good, even though he recognized that there were more sin and

crime in America since its adoption than there were before. This was not

the fault of prohibition. It was, in his mind, the aftermath of war. 26 But he was convinced that prohibition would not cure sin. Gray also 27 published several temperance addresses. In one of them Gray tells how

he first became interested in political efforts to resist the liquor traf­

fic. It occurred during the years of his Boston pastorate (1879-1894).

In his efforts to help a young alcoholic, son of one of his church

families, he on one occasion went from tavern to tavern to make sure

that the young man, while intoxicated, was not served. At that time

Massachusetts had a law prohibiting the sale of liquor to an intoxicated

person. Gray was impressed with the large number of "dram-shops"

26 R. A. Torrey, The Gospel for Today (New York, 1922), p. 174.

27 "And Such Were Some of You," A Gospel Temperance Sermon Preached in the Moody Church (Chicago, n.d.).

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in downtown Boston and with the tremendous drawing power of alcohol to

the young man. Before he got the man to his home, he vowed:

. . . that, not relaxing effort to save men's souls by preaching of the Gospel, I would at the same time embrace every opportunity as a Christian citizen to remove the pitfall of the dram-shop out of their way. Temperance is a long ways from salvation, but if a man be kept sober he is in a fairer way to listen to the Gospel than if he be drunk.

Gray thus advocates temperance reform by political means if necessary.

Most premillennialists did support or would have supported the 18th

amendment to the Constitution. By their attitudes toward prohibition,

these men contributed to one of the most important crusades of the 29 Progressive era. James Timberlake suggests that the interest of the

churches in temperance reform (strongest in the early nineteenth and

early twentieth centuries) is associated with evangelical revivals.

These revivals created a new piety which led to a new austerity in pri­

vate morality and the abstention from vices such as drinking. Revival­

ism, with its emphasis on personal conversion, also opposed anything

which interfered with that experience. Certainly intemperate drinking

was an obstruction to conversion. Gray, as quoted above, shared that

28 Ibid.. p. 7 .

29 The basic study of the prohibition movement is John A. Krout, The Origins of Prohibition (New York, 1925). More recent studies in­ clude Andrew Sinclair, Prohibition, the Era of Excess (Boston and Toronto, 1962). Sinclair associates the Protestant churches with the Anti-Saloon League and demonstrates the role of the saloon as "poor-people's" churches. He condemns the prohibitionists for their failure to suggest an adequate replacement for the saloon. (Ibid.. pp. 63-82). Crucial to an understanding of the religious features of prohibitionism is the chapter on the religious argument in James H. Timberlake, Prohibition and the Progressive Movement, 1900-1920 (Cambridge, 1963), pp. 4-38. For a biography of one of the most flamboyant opponents of the liquor Industry, consult William G. McLoughlin, Jr., Billy Sunday Was His Real Name (Chicago, 1955).

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attitude. Most of the Protestant churches ultimately moved to total

abstention and supported national prohibition. Timberlake attributes

this move to the middle-class respectability which dominated the

churches. Intemperance destroyed the well-being of the individual and

prevented him from achieving success. It also struck at the foundation 30 of political democracy. In this movement the premillennialists were

in agreement with the supporters of the Social Gospel.

In connection with temperance reform many of the premillennialists

gave strong support to the activities of rescue missions. Samuel

Hadley, the superintendent of the Water Street Mission in New York

City, was prominent in the councils of the premillennialists. He ap­

peared as a speaker at a number of the summer conferences and enjoyed

friendship with a number of men in this study. His efforts to rescue

souls and rehabilitate lives among the lower classes of the great city

met with general approval. When Dr. Louis Klopsch, the philanthropist-

editor of The Christian Herald, rescued and reorganized the decadent

Bowery Mission in 1895, two prominent premillennialists, A. C. Dixon and 31 J. Wilbur Chapman, served as incorporators. B. Fay Mills and Josiah

Strong, later identified with the Social Gospel, also were incorporators.

Some of the premillennlalists also supported the crusade of Anthony

Comstock against obscene literature. George Needham, in particular, be­

lieved that much evil was spread, especially in the slums of the big

30 It is interesting that many states still require liquor stores and taverns to remain closed until after the polls close on election day.

31 Charles M. Pepper, Life-Work of Louis Klopsch (New York, 1910), p. 263.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 32 cities, by the purveyors of pornography.

The Urban Poor

The most pressing problem facing society during the last quarter of

the nineteenth century was the plight of the poor laborer in the urban

slums. The poor laborer included all classes— the native white, the

immigrant, and the Negro. He was often a displaced person, either an

immigrant who had been uprooted from his home and his Old World way of

life, or a rural worker, white or Negro, who had migrated to the city

and who tended to lose his identity in the vastness of the city.

These poor laborers suffered greatly, particularly in the economic

recessions of the 1870’s and the 1890's. They were often pawns in the 33 struggles between labor and management during those decades. Generally

speaking, the churches of the established denominations did not se'ek to

meet the need of these urban poor, and in protest against this neglect

that movement known as the "Social Gospel" arose. In time the Social

Gospel permeated all of the major denominations, although there was a

reaction in each denomination against the theology of the Social Gospel 34 movement. One reason the churches were so slow to respond to the

32 George C. Needham, Street Arabs and Gutter Snipes (Boston, 1884). Comstock delivered an address, "The Holy Spirit in His Relations to Purity of Mind," at a conference on the ministry of the Holy Spirit held in Brooklyn, N. Y., in October 1894, A. C. Dixon, ed., The Holy Spirit in Life and Service (New York, 1895), pp. 71-81.

33 An excellent historical study of the urban poor is Robert H. Brem- ner, From the Depths, the Discovery of Poverty in the United States (New York, 1956). Of the many contemporary studies of poverty, one of the best is by Robert Hunter, Poverty. This work, originally published in 1904, has been edited by Peter d ’A. Jones and reprinted as Poverty, Social Conscience in the Progressive Era (New York, 1965).

34 This history and philosophy of the Social Gospel movement are ably discussed in Charles H. Hopkins, The Rise of the Social Gospel Movement in American Protestantism, 1865-1915 (New Haven, 1940),

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needs of the urban poor is suggested by Bremner. He points out that

the highly individualistic salvation which characterized early nine­

teenth-century America and which manifested itself in a large number of

moral and humanitarian reforms in the first half of the century, was

slow to pass from the church scene. The success of this individualism in

religion contributed to the reluctance of the churches to give up individ­

ualism in social, economic and political areas. Even at the end of the

century, when individualism was being replaced in virtually every area 35 of life, the churches continued to hold their cherished concept. James

F. Findlay, Jr., in a recent study of D. L. Moody, suggests further that

religious activism, combined with the demand for personal conversions, 36 created a heavy stress upon individualism among the evangelicals. This

emphasis upon individualism may account for the reluctance of many of the

premillennialists to engage in reforms. Still it myst be remembered that

the chief reason the premillennialists did not cooperate extensively with

those in the Social Gospel movement was theological, not sociological.

A. T. Pierson, who after 1887 edited one of the outstanding mis­

sionary journals of the time, Missionary Review of the World, brought

and in J. Neal Hughley, Trends in Protestant Social Idealism (New York, 1948). The relationship of the churches to the urban poor is the subject of two major studies, Aaron 1. Abell, The Urban Impact on American Protestantism, 1865-1900 (Cambridge, 1943), and Henry F. May, Protestant Churches and Industrial America (New York, 1949). Many of the most important statements of Washington Gladden, Richard T. Ely, and Walter Rauschenbusch on social themes are ed­ ited by Robert T. Handy in The Social Gospel in America, 1870-1920 (New York, 1966). Handy's introduction is an excellent brief sum­ mary of the Social Gospel.

35 Bremner, From the Depths, ch. 2.

36 James F. Findlay, Jr., Dwight L. Moody: American Evangelist. 1837- 1899 (Chicago and London, 1969), esp. pryT 81.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 37 forcefully before his readers the condition of the fpor. He chided the

churches for their failure to reach the poor and to minister effectively to

them, and offered suggestions as to how the breach between the working

classes and the churches might be closed. Pierson stressed information—

making church members aware of the plight of the urban poor. Then the

church members should be enlisted in a campaign to evangelize the poor.

To support his program he cited several churches and organizations which

were particularly effective in reaching the urban masses. He opposed any

spirit of condescension toward the poor; they were to be dealt with as

equals.

Many of the premillennialists lived and worked in the midst of the

large cities and had many opportunities to observe the poverty about

which Pierson spoke. They were concerned, not only because the poor were

not being reached with the gospel, as they had hoped might be the case,

but also because of the suffering which they observed among them. Their

attention was especially directed to the plight of the children.

George C. Needham, in a massive study of the poor children of 38 large cities, particularly London, related scores of instances in which

children were abandoned by "unnatural parents" or led into a life of crime

and degradation by the poverty and neglect in which they lived. He ex­

posed by statement of fact, by illustrated narrative, and by statistics

the evils of the city which bred the poor and destroyed their children.

He attempted to awaken interest in neglected children and suggested

that giving of alms was not enough. Time must be taken to reflect

37 See Missionary Review of the World, II n.s. (1889), 830-836; VII (1894), 161-172; XII (1899), 408-415; XXII (1909), 334-339 for representative statements.

38 Needham, Street Arabs and Gutter Snipes.

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on its causes and to come up with remedies. He praised the efforts of

many who were devoting their lives to rescue these little ones and

pleaded that more be done before It was too late.

Needham's own solution was emigration from the cities. The idea

was to remove the children from the harmful environment of the city to

an environment more conducive to moral and spiritual growth. In the

preface to his work he said:

Emigration, as one important scheme,— perhaps the most helpful of all,— is earnestly commended. Having watched its man­ ifold workings, I must testify to its beneficent results. . . . Emigration as an antidote to overcrowding is fast becoming a doc­ trine with many philanthropists; as also it is becoming a growing conviction that child■ reclamation ■ is a more important r considers- tion than adult reformation. ^

Thus Needham appealed to the utilitarian concept that it was more im­

portant to save the children because in so doing their lives would be

saved as well. He did not suggest radical remedies, but drew rather

heavily on the experience of Charles boring Brace and the Children's

Aid Society and similar organizations.

To some premillennialists, the solution to the problem of poverty

was individual conversion. They felt, as R. A. Torrey once said, that 40 Christ is the solution to poverty. By this they meant that salvation

tends to remove many of the causes of poverty, such as indolence,

drunkenness, selfishness, etc. In any case they sometimes preached

sermons directed to the poor. A. J. Gordon, in the "Watchman Pulpit," 41 a section of the Watchman, a Baptist magazine, directed the thoughts

39 Ibid., pp. iii-vi.

40 Torrey, The Gospel for Today, pp. 168-185, esp.179-183. Taken from a sermon entitled, "A Perfect Cure for Poverty and All Other Evils of the Day."

41 "The Portion and the Peril of the Poor Man," Watchman. Dec. 25, 1879.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. of the reader to the text, "Hearken, my beloved brethren, Hath not God

chosen the poor of this world rich in faith, and heirs of the kingdom

which He hath promised to them that love Him?" (James 2:5). He demon­

strated that he was aware of the sad portion of the poor. He spoke of

the "dull ache," the "irrepressible groan-,' of a parent who cannot feed

a hungry child, and he pointed to the still greater problem of the

destruction of the spirit so evident in the lives of the poor. How­

ever, he suggested that poverty has also its compensations. It brings

us into closest fellowship with the earthly life of Christ. It gives

us opportunity for faithfulness in service without regard for rank or

station. Furthermore, the poor man has the best opportunity for becom­

ing rich in faith. His very want trains him in the patient lessons of

reliance upon God. There are also perils facing the poor. One of them

is envy, jealousy of those who have more, and a bitter and censorious

spirit against them. Another peril, according to Gordon, is that they

will contract a "habit of closeness," by which he meant that they will

give nothing to the Lord and will become covetous. Even if they later

prosper, they will not give to the needs of others because they have

developed this spirit through their long years of poverty. Gordon did

not suggest solutions to poverty on a national scale, but he did preach

individual initiative and contentment with one's lot in life.

The rich, too, were addressed by the premillennialists. They were

told quite bluntly that they had some responsibilities to their fellows.

L. W. Munhall felt that it was not a sin to be rich, provided that the

wealth was gotten honestly and used wisely. But he also believed that

the rich should not have a greater voice in the local church, for

with permission of the copyright owner. Further reproduction prohibited without permission. 104 42 example, Chan the honest poor man who Is also spiritually minded. He

was especially opposed to dishonest businessmen who served on boards of 43 trustees and in similar place of responsibility. Unethical business 44 practices on the part of the merchant class were condemned. In his

address before the Evangelical Alliance in 1887, A. J. Gordon expressed

his feelings in clear and forceful language:

It is not an orthodox creed which repels the masses, but an orthodox greed. Let a Christian man stand forth conspicuously in any community, as honest as the law of Moses, and, yet it be seen that he is building up an immense fortune by grinding the faces of the poor . . . and he will wean a whole generation from the gospel. . . . As fast as the church became a coffer for hoarding coveted,wealth she became a coffin for enshrining a dead Christianity.

By words, then at least, many of the premillennialists sought to incul­

cate Christian moral and spiritual stewardship among those of means. In

some cases, as in Gordon's Clarendon Street Church, their words were put

into concrete form by means of social action.

A number of the premillennialists, in their efforts to minister to

the urban poor, were associated with institutional churches. Stephen

H. Tyng, Jr., whose wide-ranging ministry at Church of the Holy Trinity

in New York was described in Chapter II, was one of the leading pastors

in the city. Church of the Holy Trinity, which Tyng founded in 1864,

42 L. W. Munhall, Breakers, Methodism Adrift! (New York, 1913), p. 180.

43 Washington Gladden strongly protested the acceptance by the Ameri­ can Board of Commissioners for Foreign Missions of a gift of $100,000 from John D. Rockefeller on the ground that it was "tainted money." He also criticized churches and colleges for accepting such money. Dorn, Washington Gladden, pp. 240f.

44 A. C. Dixon, Present Day Life and Religion (Cleveland, 1905), not paged; Our Hope, XXI (1914), 37, 38.

45 "Individual Responsibility Growing out of our Perils and Oppor­ tunities," pp. 382, 383.

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grew with remarkable speed under his leadership. When he resigned in

1881, he reported parish statistics since its founding of 1,670 bap­

tisms, 1,775 confirmations, 3,500 communicants, and expenditures of 46 nearly $1,500,000. These figures are remarkable since the first Sunday

School consisted of fifteen scholars. There were a number of influential

men who supported Tyng in this work. For example, in the winter of

1877-1878, when an extensive fund-raising drive was put on by Tyng, an

appeal was made to the public at large through the New York papers. The

public appeal was signed by William E. Dodge of Phelps, Dodge & Co.; A.

V. Stout, President of Shoe and Leather Bank; J. M. Morrison, President of

Manhattan Company Bank; James M. Brown of Brown Bros. & Co., and J. A. 47 Bostwick of J. A. Bostwick & Co. This fund-raising campaign resulted in

pledges of $150,000 in a single day, and by the end of February, more than 48 $200,000 had been raised to sustain and further the work of the parish.

Tyng operated on three principles. The first was that every man

was sovereign in his place. He was to be trusted absolutely as long as

he retained his position. The second was that men and women of the church

were to serve in the line they knew best, that of their secular calling.

Physicians ministered to the sick, lawyers to those who needed legal

counsel, etc. The third principle was that Tyng was always available to

those who needed help. His rule was, "The man that wants to see me is

46 New York Times, May 2, 1881, 8-1.

47 New York Tribune, December 29, 1877, 8-1; New York Times, December 29, 1877, 5-2.

48 New York Tribune, February 25, 1878, 2-1. For an evaluation of Tyng's work in the broad context of the institutional church, see Abell, Urban Impact, ch. 2, esp. pp. 28, 29.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 106 49 the man that I want to see."

In Philadelphia A. T. Pierson and J. Wilbur Chapman served as suc­

cessive pastors of Bethany Church, one of the leading churches of its

day, with a membership of over three thousand. In addition to its preach­

ing services, Sunday School, and mission outreach open to all in a warm ^

fellowship, the Bethany congregation operated a day nursery, kinder­

gartens, diet kitchens, an employment bureau, a workingmen's club, and

a dispensary. Education was added to the many interests of the congre- 50 gation when Bethany College was established. Pierson frequently re­

ferred to Bethany as an example of what every church should be.

A. J. Gordon's Clarendon Street Church in Boston was also some­

thing of an institutional church. The church sponsored various enter­

prises such as a Jewish mission, a work among Negroes and a Chinese Sun­

day School. This Sunday School had an attendance of two hundred, of

whom twenty-five became members of Clarendon Street Church and one re­

turned to China as a missionary. The church also conducted rescue homes

for both men and women, a training school for evangelists and missionaries,

outdoor preaching ministries, and an extensive foreign missionary outreach.

In contrast to these happy and successful efforts in institutional

churches was the experience of A. C. Dixon. Dixon moved from a success­

ful pastorate in Brooklyn to the Ruggles Street Baptist Church in Boston

49 The Mission Work of the Parish Church of the Holy Trinity, pp. 20-22.

50 Bethany Church was the handiwork of the Philadelphia merchant, John Wanamaker. "Bethany . . . Church . . . [was] founded as a Sunday School in 1859 by John Wanamaker and never seriously affected by the fashionable virus, steadily gained in humanitarian emphasis." Abell, Urban Impact, p. 155. The standard biography of Wanamaker is Herbert A. Gibbons, John Wanamaker, 2 vols. (New York, 1926).

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in 1901, partly because of the institutional nature of that church. The

church was located in the Roxbury section of Boston, a working-class

neighborhood. Daniel Sharp Ford, an outstanding layman and businessman,

left a legacy of $1,250,000 to be administered by the Boston Baptist

Social Union for the religious, moral and intellectual improvement of

the working people of Boston. To this end the Ruggles Street Church

conducted a dispensary, a food and welfare center for babies, a large

relief department, and a training school where sewing, cookery, house­

keeping and carpentry were taught. Dixon looked forward to the challenge

of preaching the gospel in this environment. As time passed, however,

he became disillusioned with the prospects of working out a satisfactory

relationship between the social activities of the BBSU and his own more

evangelistically inclined ministry. The final blow came when the Union

refused Dixon's request to spend $350,000 for a new church building.

This money had been designated in Mr. Ford's will for a central building

for the Social Union's monthly meetings and conference work. The Union's

refusal widened the already apparent rift between the Union— which did

not wish its philanthropic activities too closely associated with evan­

gelistic enterprise, and Dixon— who became convinced that the philan-

, thropic work being performed by the Union was actually a hindrance to

the preaching of the gospel as he conceived it. As a result of the 51 growing split, Dixon left the Ruggles Street Church in 1906. The in­

stitutional church was not, then, a universally accepted answer to the

51 Dixon, A. C. Dixon, pp. 154, 155. In 1905 Dixon published Evan­ gelism— Old and New, which reflected his mature thinking on his experience with institutionalized Christianity. For an evaluation of Dixon by a professional historian, see Brenda M. Meehan, "A. C. Dixon: An Early Fundamentalist," Foundations, X (1967), 50-63.

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problem of how to meet the needs of the urban poor among the premillenni- 52 alists. To some there seemed to be no answer beyond conversion.

The premillennialists, although some of them used instruments such

as the institutional church originated by others and some participated in

crusades aimed at assisting the urban poor, made no lasting contribution

to economic reform. There was very little interest among them in the

great problem of the urban poor, viz. economic justice. The premillenni­

alists did not support radical reform movements such as Christian social­

ism, and they were, on the whole, content with the unbridled laissez-faire

of the closing decades of the nineteenth century. They may not have ap­

proved of its excesses, but they offered no real economic alternative.

Labor-Management Relations

Another one of the pressing problems faced by American society in

the closing years of the nineteenth century was the growing bitterness

between the working man and capital. The Protestant churches, including

many of those in which the premillennialists were active, were particu­

larly ineffective in bridging the gap between these two opposing forces,

primarily because most of them favored capital and opposed, among other

things, unionization. The favoritism shown to capital was in part related

to the individualism of the nineteenth century which put special emphasis

on the virtues of industry and thrift and which equated material pros­

perity with the blessing of God.

James Dombrowski, writing of this conflict, suggests that labor lead­

ers criticized religion for four reasons: (1) that it viewed class

52 R. A. Torrey spoke with favor of the institutional church as long as the preaching of the gospel remained primary, but he cited the great danger of replacing preaching with social service. Torrey, Practical and Perplexing Questions Answered (Chicago, 1908), pp. 28, 29.

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distinction as a result of an unalterable edict of God, (2) that it

taught submission to authority and happiness in the future life rather

than revolt against oppression and injustice and the rewards of this

life, (3) that its ethical pretensions with respect to brotherhood were

hypocritical since it offered charity rather than economic justice, (4)

that its vested interests and dependence upon the wealthy ruling class

made it an instrument for promoting the interests of that group rather 53 than those of the laborers when the interests of the two groups clashed.

Certainly the premillennialists in general shared the views of other con­

servative churchmen. Moreover, if labor leaders had been conversant with

premillennial writings, they might have added a fifth charge: that pre-

miilennialists regarded labor unrest, like so much that was going on

around them, as another indication of the nearness of the coming of the

Lord. In discussing the "signs of the times," Brookes wrote:

Let those who whistle against the wind of the gathering tempest go down among the laboring classes, as they are called, or consult any intelligent builder and contractor he may chance to meet, and he will soon learn how vindictive is the feeling of the working men against the "aristocrats," and especially against the church. The great mass of them belong to "unions" that rule them with a rod of iron, and they quit work at a moment's notice from the tyrant that controls them, like unthinking machines. They demand and receive ten hours pay for eight hours service, and the extra two hours are not spent with their families, or in self-improvement, as many believe, but in groggeries to drink and gamble, and blurt out their obscenity, and profanity, and hatred of the rich.^

53 James Dombrowski, The Early Days of Christian Socialism in America (New York, 1936), pp. 5, 6. Findlay, Dwight L. Moody, pp. 81-88 suggests that one reason for the close link between business elements and evangelical Protestantism is the fact that most business leaders were native-born and hence, if they had religious interests, they were most likely members of evangelical denominations. In addition Findlay emphasizes the concepts of individualism, activism, and prac­ ticality, ideas close to business and religion alike. Finally, hard work and wise stewardship were common to both the business community and evangelicalism.

54 Brookes, Am Coming," p . 169.

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Even D. L. Moody, who was less dogmatic and more tolerant than most

of his premlllennial brethren, had no sympathy for strikes or for agita­

tion to secure a better standard of living. He considered any workman

who joined a union "foolish," and opposed strikes as an "outrageous des- 55 potism" on the part of union leaders. 56 James M. Gray, in a little pamphlet, suggested that the only way

to solve the labor and capital problem was for both laborer and capital­

ist to accept Christ as Saviour and let Him reign in them as Sovereign

Lord. That Gray was entirely serious in this proposal is demonstrated

by these words:

This leads me to say that capitalists and laborers need Christ as arbitrator of their differences. It is no visionary scheme, but a practical thing for us to submit all our differ­ ences to Jesus for adjustment. . . . If men who have differ­ ences will only kneel together before the Lord Jesus Christ and lay before Him the' questions which perplex them, He will give them light and guidance. Strikes, which are great civil wars, would be at an end . . . trades-unions would be slow to put men on the "unfair" list because they refuse to accede to the propo­ sitions; manufacturers would hear the complaints of their em­ ployees with patience and sympathy. . . . If Jesus Christ were in sincerity placed at the head of all labor and capital organ­ izations and sincerely looked to for guidance, we should have an ideal state of society. ^

Not all premillennialists saw such simple solutions to this problem.

55 Richard K. Curtis, They Called Him Mr. Moody (Garden City, 1962), pp. 266, 267. Curtis suggests that Moody’s attitude was molded not only by his pessimistic view of human nature and the predetermined failure of mankind in this age (a view shared by most premillennial­ ists) , but also because of his own boundless energy which despised indolence, and the example of how his mother, left a virtually penniless widow with nine children, was able to keep the family to­ gether. Furthermore, Moody's dependence upon wealthy businessmen in his campaigns brought him into closer relationship with the businessman's point of view. Curtis feels that if Moody had been con­ vinced of the sins of management, he would have preachedagainst them.

56 How to Solve All Labor and Capital Problems (n.p., n.d.).

57 Ibid., pp. 3, 4.

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However, few of them apparently felt the need for better solutions.

For example, William Nast, the "apostle" of German Methodism, sympa­

thized with the laboring classes and worked to improve working condi­

tions among them. He was aware of the long hours, poor wages, and ex­

ploitation which they suffered, but even with this awareness and

sympathy, he was not willing to advocate radical solutions, believing

that the principles of Jesus were the solution to the problems of his 58 day.

The Negro

The premillennialists had very little to say on the problem of

Negro Americans. By their silence on this crucial question, the pre­

millennialists mirrored the general indifference of the Progressive era 59 to equality for all Americans. Few leaders of the Social Gospel had

any interest in racial justice. Several premillennialists had spoken

out forthrightly against slavery during the Civil War, although it is

important to remember that most of the premillennialists considered in

this study were not in prominent positions during the war years; in fact,

most of them were still in their childhood or in their days of education.

A. J. Gordon, speaking just four days after Lee's surrender, summarized

his views on the evils of slavery and suggested that Christianity is

against slavery and furthermore that Christianity has been working for

58 Carl Wittke, William Nast, Patriarch of German Methodism (Detroit, 1959), pp.116, 117. Many Social Gospel leaders such as Gladden and Rauschenbusch shared the view of Gray and Nast. They advocated labor-management cooperation "in the spirit of the Golden Rule."

59 Recent trends in the interpretation of the Progressive era are sug­ gested in George E. Mowry, The Progressive Era 1900-1918; Recent Literature and New Ideas, 2nd ed. (Washington, 1964). For specific comments on the Negro and Progressivism, see John H. Franklin, From Slavery to Freedom, 3rd ed. (New York, 1967), pp. 433-451.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 60 its downfall. A. T. (for Arthur Tappan) Pierson, whose father was in

the employ of the famed philanthropist and anti-slavery leader at the

time of his son's birth, believed that Harriet Beecher Stowe was God's

instrument to write Uncle Tom's Cabin which in turn became a lever to

overturn "a monstrous fabric of wrong which it took a hundred years to

build, and which was buttressed by commercial gains and carnal self- 61 interest, and justified in the name of morality and even religion."

Regardless of their attitude toward slavery, the premillennialists

did not seem to be greatly concerned about the Negro in the post-war

years. Pierson mentioned the Negro as one of the "unsolved" problems

of the first decade of the twentieth century. An occasional editorial 62 on the Negro appeared in the journals edited by the premillennialists,

but they were remarkably silent on this crucial issue. One factor con­

tributing to the indifference of American churchmen to justice for the

Negro was the idea that the Anglo-Saxon race was a superior race de­

signed by God to conquer and uplift all the world. Many clergymen

expressed this idea, but none so forthrightly as Josiah Strong. Indeed

in no area of concern did the advocates of Progressivism and the Social 63 Gospel rank as poorly as in racism.

60 A. J. Gordon, The Chosen Fast. A Discot^ Preached at a United Service held in the Baptist Church, in . tea Plain, on the Occa­ sion of the State Fast, Thursday, April 13th, 1865 (Boston, 1865).

61 A. T. Pierson in the introduction to A. J. Gordon's How Christ Came to Church, p. xvii.

62 E.g., The Institute Tie, VII (1907-08), 543.

63 For a discussion of the Social Gospel and race, see Thomas F. Gos- sett, Race: the History of an Idea in America (New York, 1965), pp. 185f., and David M. Reimers, White Protestantism and the Negro (New York, 1965), pp. 52f. See also Winthrop S. Hudson, Religion in America, pp. 219f. Hudson indicts virtually all churchmen of the post-Civil War period.

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One of the outstanding premillennialists active in the work of the

American Colonization Society was Bishop William R. Nicholson of the

Reformed Episcopal Church. In an address delivered in the Second Re- 64 formed Episcopal Church of Philadelphia in February 1882, Nicholson

pleaded the cause of the American Colonization Society. He believed

that colonization was the best solution to the Negro problem since, in

his view, the 4,000,000 Negroes in America though equal "with ourselves

[the whites] before the laws of the land, which is as it should be . . .

are not equal with ourselves in the courts of sentiment and custom."

He did not believe that the Negro would ever be fully accepted in

America, a land in which the Negro is, for all practical purposes, an

alien. Furthermore, Nicholson did not believe that Africa was fit for

white habitation (because of climate), and therefore it was the duty of

American Negroes to return to Africa to bring the blessings of civiliza­

tion and Christianity to that continent. Nicholson saw in colonization

the solution to two problems— the unassimilated Negro and the evangeli­

zation of Africa. Nicholson's sentiment was strangely misplaced be- 65 cause the American Colonization Society was moribund in 1882.

Other Reforms

Occasional mention is made in the writings of the premillennial­

ists of other matters of concern to those living at the close of the

nineteenth century. One of these was the emancipation of women. A. C.

Dixon was a leader among those who advocated a more significant role

for women in the church and in the organizations of the church. This

64 The Present Crisis in the Work of the American Colonization Society.

65 Although it existed until 1912, the effective work of the American Colonization Society was over long before the Civil War. Its post­ war work was as a trustee for the Liberian settlement.

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Is remarkable when we consider that he was the oldest son of a largely

uneducated, mountain lay preacher of the South. Dixon strongly supported

his sister, Delia, who in opposition to her father determined to become

a medical doctor. Dixon encouraged her in her determination and assisted

her to achieve her goal. Dixon also helped to gain recognition in his

denomination (Baptist) for the work of the Women's Missionary Societies

and supported their desire for greater autonomy in the disbursement of

the funds which they raised to support the various missionary enter- 66 prises.

Another area of concern, particularly in the large eastern cities,

was the question of Catholic influence in public education. This prob­

lem was particularly acute in Boston in 1888. In that year the Boston

School Committee transferred a teacher because he ridiculed before his

history class the Roman Catholic doctrine of indulgences. Furthermore,

the Committee dropped from its approved list the textbook which the

teacher claimed substantiated his view. This controversy led to the

Organization of the Committee of One Hundred, a group whose objective

was to protect the school from Catholic domination. James M. Gray was 67 a member of the Committee.

Several of the premillennialists spoke of the responsibility of

Christian citizenship. James M. Gray wrote pointedly of the need for

obedience to human laws and human government. But he made it very

66 Dixon, A. C. Dixon, p. 90.

67 The Boston school controversy is discussed in James J. Kenneally, "Catholicism and Woman Suffrage in Massachusetts," The Catholic Historical Review, LIII (1967), 43-57, esp. pp. 47, 48. For Gray's part, see William M. Runyan, ed., Dr. Gray at Moody Bible Institute (New York, 1935), pp. 36-38.

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clear that subjection to government does not mean that the Christian

should remain indifferent to political wrong, nor be "an accomplice

to national iniquity" nor "a flatterer of mobs or a friend of tyrants."

He can and should protest such evils, and if necessary should die for 68 the cause of national righteousness. 69 In a sermon preached in Moody Church, Gray attempted to answer

the critics of the premillennialists who charged that premillennial

eschatology made its followers indifferent to the social and political

.obligations of time and place. Using the texts "Render unto Caesar the

things that are Caesar's" (Mt. 22:21) and "Thou shalt love thy neighbor

as thyself" (Mt. 22:39), Gray argues that although premillennialists do

not expect the millennium to be brought about by moral and political

reform, they are doing what they are commanded to do as the witnesses

of a coming King. He points out that Christians have certain obliga­

tions to the governments-, under which they live. These obligations in­

clude paying taxes (even though some of the tax money goes to support

causes which are not approved by Christians), serving in the military,

and, in general, being patriotic. But the Christian also has obliga­

tions to society, according to Gray. He sees many of the evils of the

contemporary world to be the result of greed and corruption. Several

specific examples are cited: (1) the high prices charged by the Amer­

ican Ice Trust in New York during the summer heat waves (Gray believes

this is with the connivance of the city officials), (2) the introduction

of opium into China by the British, (3) the unrestricted flow of liquor

into the Philippines with the knowledge of our government, and (4) Negrp

68 Gray, The Teaching and Preaching That Counts, pp. 121, 122.

69 Relation of the Christian Church to Civil Government, (n.p., n.d.).

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. lynchlngs in both North and South. Christians can and must oppose such

actions by electing honest officials and holding them to righteous

actions. Gray then urges a program to make the policies of the United

States Christian. This program includes (1) that so far as possible,

alien Christians in America be naturalized in order to be at liberty to

vote (he doesn't say anything about alien non-Christians), (2) that

every citizen exercise his vote as an obligation laid upon him by God,

(3) that the Christian keep himself informed as fully as possible on

the issues to be decided, and (4) that he exert his influence by word

of mouth and by every other way to awaken his neighbors and fellow cit­

izens. Gray then cites Glasgow as an example of a city run by Christian

men.for the benefit of all the citizens. Such good government is possi­

ble in America if men of principle are elected to office. In this

sermon Gray pleads for understanding and involvement, believing that

awakened Christians hold the key to a better way of life for all.

Foreign Missions

One other area of social concern needs to be mentioned, although

it is not directly related to the others discussed above, viz., foreign

missions. The premillennialists believed that they were making one of

their greatest contributions to human betterment through the mission­

ary enterprise. A. C. Dixon expressed the view of many premillennial­

ists when he suggested that "it is Christianity that builds every

hospital, every almshouse, and every institution that helps humanity, 70 for we do not find them in places that the Cross has not touched."

He saw Christianity as a great civilizing force as well as a means of

70 Dixon, The Glories of the Cross (Grand Rapids, 1962), p. 102.

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salvation.

The premillennialists were to a man ardent supporters of taking the

gospel to the ends of the earth. To the charge that premillennlalism cut

the nerve of missionary activity, since it did not look toward the con-

version of the world by existing agencies, the premillennialists

responded that the church was commanded by the Lord to take the gospel

to every creature. To them such a command was sufficient authority. In

fact, they claimed that belief in the premillennial return of Christ gave

the added incentive of urgency— to reach as many as possible before the

coming of the Lord— and thus quickened missionary impulse. Furthermore,

they cited numerous statistics to prove that the majority of those serv­

ing on foreign mission fields were premillennialists. In this way they 71 demonstrated the practical implications of their eschatology.

The foremost advocate of missions was A. T. Pierson, missionary

statesman, and for more than twenty years the editor of the Missionary

Review of the World. Pierson was one of the organizers of the Student

71 There are numerous references to foreign missions in their writings. For representative examples, see The Truth, XIII (1887), 289, 290; Brookes, "I Am Coming," pp. 133, 134; L. W. Munhall, The Lord’s Re­ turn, 8th ed., (Gtand Rapids, 1962), p. 53; Kellogg, Are Premillenni­ alists Right? pp. 118, 119; Henry W. Frost, Miraculous Healing (Hew York, 1931), p. 3. For a perceptive comment by a non-premillennial- ist, Francis J. McConnell, "The Causes of Premillennlalism," Harvard Theological Review, XII (1919), 179-192. [Bishop of the Methodist Episcopal Church and President of the Religious Education Associa­ tion] McConnell defends the premillennialists against the charge that they are excessively pessimistic and disinterested in the needs of the world. "Practically, the pre-millennialist is a human being, quite as warm in his human contacts as the rest of us, and quite as likely to help a fellow human being in distress. One of the fiercest opponents of social service in America— an opponent be­ cause he believes that social service delays the quick consummation of evil which will make necessary our Lord's return— is himself a most successful superintendent of an organization of orphanages!" Ibid.. p. 182.

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Volunteer Movement, and from its organization in 1886 until his death

in 1911, he pressed the claims of foreign missions on young and old

alike. He served on the committee which planned the great missionary

convention which met in London in 1888. He spoke at that conference and

at many others, both in America and abroad, and wrote constantly in sup­

port of missions. His bibliography includes nearly a dozen titles on

missionary history and biogrpphy alone. There was no American of his

generation, with the possible exception of John R. Mott, who was more

conversant with the history, philosophy and present state of missions

than Pierson, and his impact upon the movement for world evangelization

in this generation was of great importance.

A. J. Gordon served for seventeen years as a member of the Executive

Committee of the American Baptist Missionary Union, and for the last seven

years of his life as chairman of that committee. His efforts in behalf of

foreign missions were prodigious, especially from 1885 until his death in

1895. He helped to organize the SVM, and with Pierson and others, drew

up an appeal which led to the London Conference. He spoke before numer­

ous conventions, committees and congregations and led his own church into

a large annual commitment for missions. He was an assistant editor of

the Missionary Review of the World from 1891-1895. Concerned with the '

need for more missionary volunteers to fill the gaps still remaining, he

founded In 1889 a Bible and Missionary Training Institute in Boston which

was designed to prepare Christian workers who could not give the necessary

seven years to preparation.

Other leading premillennialists who were active in foreign mission­

ary activities Included C. I. Scofield, who founded the Central American

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Mission In 1890 while serving as a Congregational pastor in Dallas;

Henry W. Frost, who for more than forty years served the cause of the

evangelization of China as North American Director of the China Inland 72 Mission; Samuel H. Kellogg, a missionary for most of his adult life in

India, and William C. Moorehead, who served seven years in Italy.

It is true that in supporting overseas missionary work, the great

motivating force was the salvation of souls rather than the moral uplift

of the heathen, but these two ideas cannot be separated. On this matter

Gordon's biographer says:

Without doubt Dr. Gordon's conviction of the imminence of Christ's return affected his advice on matters of [mission] administration. . . . He believed that the gospel was to be preached in a profound sense "as a witness," as a provisional stage of effort, and that to turn aside to various forms of higher education and to other semi-secular methods of work was to minimize the chief function of the church of Christ in this age. . . . Evangelism he considered beyond all the proper and pressing work of the [American Baptist Missionary] Union. Pri­ mary education, too, he felt to be a legitimate function, in that Protestantism and illiteracy cannot exist. 3

We must remember that in thus stressing evangelism, Gordon and the

other premillennialists assumed the material and spiritual benefits of

Christianity.

Although social reform was not a primary subject for discussion

among the premillennialists, they sometimes preached sermons and

wrote articles which advocated specific actions aimed at specific

72 For Feost and Kellogg, see Appendix A.

73 Gordon, Adoniram J. Gordon, pp. 235, 236. Kraus cites a case of a missionary group in an area where there were thousands of refugees in need of food and clothing. They refused to aid them and criti­ cized other Christian groups who did so. Kraus, Dispensationallsm in America, p. 135. One thinks also of Moody on the battlefield, see Weisberger, They Gathered at the River, p. 189.

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evils in the contemporary world. Some of them were more concerned with

the problems of society than others, and these who were concerned

entered into the struggle to improve conditions with enthusiasm. The

institutions left by these men are a testimony to their Christian con­

cern. It seems safe to say that it is difficult to generalize on the

attitude of premillennialists ais group toward social reform since

attitudes and actions differed from individual to individual and from

circumstance to circumstance. They were not as deeply involved in most

cases as were those who accepted the concepts of the Social Gospel, but

the reason for this lies in the greater confidence placed by the pre­

millennialists in the merits of individual conversion. Regardless of

their compassion and concern for the problems of their day, they still

believed that the greatest benefit to be achieved in this life was the

assurance of heaven in the life to come. This position is still widely

held. Although premillennialists today may be more inclined to support

community efforts for racial, economic and social justice than they

were half a century ago, it is unlikely that they will ever be in the

forefront of such movements.

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THE IMPACT OF THE PREMILLENNIALISTS

Premillennialists never comprised more than a minority in any

denomination. Undoubtedly the Baptists and the Presbyterians were

the denominations most deeply affected by the teaching, but there

were advocates of premillennialism in all evangelical denominations.

The purpose of this chppter is to assess the impact of the premil­

lennialists on their time.

As Appendix C makes clear, the premillennialists, taken as a

whole, were prolific writers. They wrote on an unbelievably large

■umber of subjects, but in almost every case they produced at least

one major work on the premillennialireturn of Christ. Their books and

journals, the prophetic conferences, the summer Bible conferences and

their preaching ministry all demonstrate their Interest insspreading

the "truth" to aa many as possible. The question naturally arises, who

listened to them? Did their views receive a wide hearing and were

many convinced of the correctness of their position? The answer to the

latter question seems to be a qualified yes. From 1870 to at least the

mid-1890's premillennlalism seemed to be making substantial headway.

The prophetic conferences were will attended. Influential men of all

denominations participated in the conferences. There was genuine

enthusiasm for the cause. By 1900, however, serious division had en­

tered the ranks of the premillennialists, and other concerns tended to

take first place in their thoughts. Nevertheless, premillennlalism has

continued to be a subject of great Interest down to the present time.

One of the most important characteristics of the premillennial

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movement was its interdenominational character. Those who participated

in the Niagara Conference and those who planned and endorsed the Inter­

national Prophetic Conferences represented virtually every denomination.

A committee of eight ministers planned the 1878 conference in New York

City. The call issued by this committee was in turn endorsed by 114

clergymen and laymen. This total cf 122 represented, sc far as can be

determined, denominational groups as follows:

Presbyterian and United Presbyterian 45 Baptist 24 Protestant Episcopal and Anglican 9 Congregational 8 Methodist 6 Advent 6 Reformed and Duthh Reformed 4 Reformed Episcopal 2 Lutheran 1 Independent and Unknown 17

Furthermore, they came largely from the cities of the East and Mid- 1 2 west, and not from rural America.

The 1886 conference did not differ substantially from the earlier

one. The 201 ministers, evangelists and educators who endorsed the

call comprised denominational listings as follows:

Presbyterian, United Pres, and Cumberland Pres. 56 Baptist 55 Methodist and Primitive Methodist 17 Congregational 11 Reformed 6 Protestant Episcopal 5

1 Nineteen were from New England, fifty-six from the Middle Atlantic States, thirty-four from the Midwest, only four from the South, and one from the far West. Ten were from Philadelphia, eight each from New York, Boston and Chicago, and another twenty from smaller cities. Very few were from rural areas.

2 This is one of the weaknesses of Harrington's study of fundamentalism. He places great stress upon the rural character of the movement. Sandeen has suggested that such emphasis is wrong. Cf. Sandeen, "Toward an Historical Interpretation," p. 83.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 123 Advent 4 Reformed Episcopal 3 Christian 3 Lutheran 1 Independent and Unknown 40

Although this group is spread out somewhat more than those who endorsed

the first conference, the only significant change comes in the Increase 3 from the South. The 1886 conference was also endorsed by forty-four

YMCA secretaries from all sections of the country. According to George

C. Needham, one of the principal organizers of the conference, the "list

of prominent businessmen advocating the conference would be too long for 4 publication."

The later prophetic conferences do not have published lists of en­

dorsers, but the speakers continued to be drawn from a number of denom­

inational groups representing various theological—viewpoints. They con­

tinued to be interdenominational in character. Pastors and evangelists

became less prominent and educators became more prominent.

In addition to the interdenominational and urban character of the

prophetic conferences, many laymen were associated with them. Several

laymen were among the endorsers of the 1878 conference, Including John

Wanamaker, the Philadelphia merchant-philanthroplst. Wanamaker's con­

nection with Bethany Church has already been mentioned. Other laymen

3 Twenty-nine were from New England, sixty-six from the Middle Atlantic States, fifty-six from the Midwest, thirty-nine from the South, and five from the far West, Twelve each were from Boston and Chicago, ten from New York, seven each from Philadelphia and Baltimore, and eighteen from other metropolitan areas.

4 The Truth, XII (1886), 562. YMCA support (an urban movement) gives added strength to the argument that fundamentalism (of which pre­ millennlalism is a part) was urban oriented. For a perceptive com­ mentary on the urban character of the YMCA and on its role in city life, see Findlay, Dwight L. Moody, pp. 46, 47.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 5 6 included T. W. Harvey and B. F. Jacobs of Chicago and Henry Foster,

the Clifton Springs, N. Y.,physician who hosted the Niagara Conference

for several years. A committee of businessmen was appointed to raise 7 the funds necessary to carry out the 1886 conference in Chicago.

These businessmen gave financial support to the movement so that the

conferences were not dependent upon free-will offerings taken at the

meetings. The businessmen also added stature to the prophetic confer­

ences. Although much of the planning was done by the clergymen who

participated in the conferences, these businessmen were undoubtedly an

important part of each conference.

The summer conferences, too, were supported by laymen. Dr.

Foster hosted the Niagara Conference from 1878 to 1880. Henry W.

Frost's father, a businessman in western New York, also attended the

sessions and then brought W. J. Erdman, the conference secretary, to

his home for Bible readings. Lyman Stewart, the wealthy California

oil man, was present at the meetings in 1894. Without a doubt,

5 Harvey was born in rural New York in 1835. He moved to Chicago where he became first a lumber merchant and later president of Harvey Steel Car Co. and the Harvey Steel Car and Repair Works. He was active in philanthropic works, and in 1894 served as chair­ man of the Central Relief Association which was organized to aid the unemployed of Chicago. He was affiliated with the Methodist Church.

6 Jacobs (1834-1902) was b o m in Paterson, N. J. and moved to Chicago when he was twenty. He was engaged in the produce business until the fire of 1871. Later he entered the real estate field. He served for many years as Chairman of the Executive Committee of the International Sunday School Association. Who Was Who In America, 1:625

7 The Finance Committee for the 1886 conference in Chicago was composed of: Benjamin Douglas, Chicago; William Taylor, Cleveland; Joshua Helper, Lockport, New York; W. Sharpe, Helena, Montana; H. M. Moore, Boston; Edward Bredell, St. Louis; Hon. S. H. Blake, Toronto; and S. P. Harbison, Pittsburgh. The Truth, XII (1886), 502-504.

with permission of the copyright owner. Further reproduction prohibited without permission. 125

substantial numbers o£ those who attended this conference and similar

ones held In o'-her sections of the country, were influential leaders in

their local churches. I have already suggested the far-reaching influ- 8 ence of the Niagara conference. The premillennialist movement, then,

at least as it was manifest through the prophetic conferences and the

summer Bible conferences, was an urban-based movement of clergymen and

i laymen of all denominations. Its most prominent leaders were pastors

associated with urban churches, some of which were large and influential

in their denominations.

It is difficult to find reliable figures with respect to the cir­

culation of premillennialist writings. Many of the books went through

numerous editions, but certainly most printings were small. Blackstone's

Jesus Is Coming is the only premillennial treatise, so far as I can de­

termine, that had a mass distribution. Brookes' Maranatha went through

ten editions, but each printing was likely small. The same can be said

for most of the other books published by the premillennialists. Much,

although by no means all, of the publishing of premillennialist litera­

ture was done by Fleming H, Revell, brother-in-law to D. L. Moody and a

leading publisher of religious literature. The Fleming H. Revell Com­

pany, still in existence, was certainly a successful venture.

There was considerable demand, moreover, for the books written by

the premillennialists. After twelve years, Brookes was able to report

that The Truth had issued 42,000 yearly volumes (3,500 average per year)

consisting of 504,600 monthly numbers containing 24,220,800 pages. In

addition 24,840 copies of books and 14,684 lbs. of tracts written by

8 See pp. 54-58.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Brookes were circulated from his St. Louis headquarters. One hundred

thousand additional copies of books written by Brookes were sent from

other publishing houses, and the office of The Truth had sent out 12,500

copies of publications of other authors, 55,785 Bibles and New Testa­

ments, and 28,000 copies of books printed in England, making a grand

total of 625,725 copies, consisting of 122,965,600 pages of litera- 9 ture. Most of these millions of pages were either written by Brookes

or distributed by his St. Louis office. An impressive total indeed!

Not all of this literature was concerned with eschatology, of course,

but these sales figures indicate that there was a considerable market

in the United States for what Brookes and those who shared his views

had to say. It is true that Brookes wrote more than many of the pre­

millennialists, but his production was modest when compared with

James M. Gray, Arthur T. Pierson, and R. A. Torrey. Many of the works

of these early premillennialists are still available in reprints.

Books written by the premillennialists were frequently reviewed,

not only in their own journals, but in other periodicals as well. For

example, A. J. Gordon's The Ministry of Healing was reviewed in the

following journals, none of them edited by prominent premillennialists:

Christian Herald, Irish Ecclesiastical Gazette, The Christian, Literary

World, Daily Review, Methodist Recorder, Unitarian Magazine, and Church 10 Missionary Intelligence. Most of the premillennialist magazines con­

tained book review sections or occasional reviews. It is true that

9 The Truth, XII (1886), 555-556.

10 These reviews were found in the manuscript collections of the Gor­ don family located at Gordon College. Often the date of the review is not included, although the name of the journal usually is.

with permission of the copyright owner. Further reproduction prohibited without permission. 127

many of the reviews In these magazines consisted of little more than a

sort of mutual admiration arrangement; that is, the premillennlal jour­

nals reviewed (usually favorbftly) the books of other premillennialists.

Often they were not critical reviews; in some cases they were merely

notices; but sometimes scholarly reviews, even favorable ones, were

carried by journals outside the circle of premillennialists. Blbliotheca

Sacra, then not a premillennialist publication as it is today, reviewed

such works as Premillennlal Essays of the International Prophetic Con­

ference, Peters' The Theocratic Kingdom, Kellogg's The Light of Asia and

the Light of the World, From Death to Resurrection, and The Book of 11 Leviticus and Hunhall1s Anti-Higher Criticism. The Princeton Theologi­

cal Review carried a number of reviews of books by Torrey, Dixon,

Kellogg, Moorehead, Chapman, Haldeman, Munhall, Needham, Henry Frost, and

Gray. The Review and Expositor also reviewed some of the writings of the 12 same authors. There was indeed some attention paid to the views of the

premillennialists in the scholarly religious world of the late nine­

teenth and early twentieth centuries. The pastors and teachers who

led the premillennialist campaign were, for the most part, well edu­

cated men. As the sketches in Appendix A show, most of them were col­

lege graduates and many of them had seminary training as well. A

11 Blbliotheca Sacra, XXXVI (1879), 775-778; XLII (1885), 598-99; XLV (1848), 203-205, 564; XLVIII (1891), 535-538; LI (1894), 351-353.

12 It is not necessary to cite all the passages. A few representative examples are: Princeton Theological Review, II (1904), 714-715, Dixon's Christian Science Delusion; III (1905), 518-519, Kellogg's The Past a Prophecy of the Future; VI (1908), 700, Moorehead's^ Studies in the Book of Revelation. Also the Review and Expositor, III (1906y, 144-145, Dixon's Evangelism Old and New; V (1908) 257-259, Gray's How to Master the English Bible.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 128

few received theological training abroad. Certainly they would compare

favorably with the clergy as a whole In terms of education.

Furthermore, the leaders of premillennlalism in America were im­

portant people in the religious world of their time. John Duffield,

Samuel Kellogg, William Moorehead, Nathaniel West, James M. Gray, and

R. A. Torrey were professors and administrators in colleges or theologi­

cal schools. James Brookes, J. Wilbur Chapman, Elijah Craven, A. C.

Dixon, Edward Goodwin, A. J. Gordon, I. M. Haldeman, William Nicholson,

Henry M. Parsons, A. T. Pierson, R. A. Torrey, and Stephen H. Tyng, Jr.,

were pastors of large city churches. Most of them spent many years in

the same church. J. Wilbur Chapman,"L. W. Munhall, George C. Needham,

R. A. Torrey, and Daniel Whittle were evangelists, some of them among

the best known of their time. Several held important positions in their

denominations. Most of the premillennialists were authors; some were

editors. They were in a position to influence thought and action in the

religious world of their time.

The premillennialists created some important institutions which have

continued to the present time. Foremost among these institutions are

"faith" missions and the Bible institutes and interdenominational theo­

logical seminaries. To be sure, more than premillennlalism was involved

in the decision to establish these Institutions. Nevertheless, pre-

millennialism was, and remains, and important part of the statement of

faith of the independent missions and of the schools established by the 13 premillennialists. The impact of these institutions in twentieth-

13 This statement is also true of a number of colleges. In the case of my own school, Westmont College, a four-year, liberal arts college in Santa Barbara, California which was organized in 1940 from the Western Bible College, the College Credo, which is signed annually

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 129

century American Protestantism has not been sufficiently studied.

Premillennlalism was spread to the average churchgoer by the ministry

of the evangelists. Sermons on the premillennlal return of the Lord

were a part of the standard repertoire of many evangelists. From these

pieces of Information we can see that the premillennialists had an Im­

portant Impact on American church circles during the years covered by

this study. It Is still a significant movement In American Christian- 15 ity.

by both the Board of Trustees and the faculty, contains this sig­ nificant statement: "We believe that the Church . . . will be caught up to meet the Lord in the air prior to His appearing to set up His Kingdom."

14 For a brief history of the Bible college movement, consult S. A. Wltmer, The Bible College Story: Education with Dimension (Man- hasset, N. Y., 1962).

15 Information derived from Frank S. Mead, Handbook of Denominations in the United States, 4th ed. (New York, 1965) and the latest edition of the Yearbook of American Churches, ed. by Laurls B. Whitman (New York, 1968) shows that there are today about 3,600,000 members of the "forty or more sects" of Elmer T. Clark which hold premillennlalism as part of their creed. If we add those who have not left their denominations and the Independent churches not in­ cluded in the Yearbook, the figure would certainly exceed 5,000,000 or between 7% and 8% of the Protestant church membership of 70,000,000.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. CHAPTER VI

CONCLUSIONS

Premillennlalism in America became a subject of considerable inter­

est in the decades following the Civil War. The revival of interest in

the subject was sparked primarily by the introduction into American

Christianity of the ideas promulgated in England by the Plymouth Brethren.

The eschatologlcal and other theories of the Brethren were introduced

into this country by the writings and by the preaching tours of leading

Brethren such as J. N. Darby, and by the contact which Americans who

traveled to England had with the movement in that country. The Brethren

influence in America was very strong, especially in the difficult field

of eschatology.

The premillennialists in America, concerned about spreading their

new-found doctrine, began an offensive aimed at "converting" their chief

opponents, the postmillenniallsts. The premillennialist campaign cen­

tered in books, pamphlets, journals, Bible conferences and six inter­

national prophetic conferences conducted in the great cities of the east

and midwest between 1878 and 1918. We have seen something of the magni­

tude and the success of these efforts. As long as the premillennialists

were united, they had a significant impact on American evangelicalism.

Althoggh many premillennialists continued their offensive during the

entire time period under consideration in this thesis and beyond, interest

generally waned after the 1890's. For example, none of the later pro­

phetic conferences were as successful as the first two. Public interest

was lacking. This lakk of Interest is reflected in both the denomina­

tional and the secular press. It is difficult to say why public Interest

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declined; perhaps the novelty had worn off or more Important Issues were

of concern to them. Public interest did move into the crusading ideal­

ism of the 1890's and the Progressive movement of the early twentieth

century. In the light of the great issues of the times, it is perhaps

reasonable to expect public interest in the subtleties of premillennial-

ism to decline. The interest of the churches in premillennialism de- •

clined for some very discernible reasons. By the 1890's the first gen­

eration premillennialists were declining in vigor. A. J. Gordon died

in 1895; and in the next six years James H. Brookes, Stephen H. Tyng,

Jr., Samuel H. Kellogg, John T. Duffield, Edward P. Goodwin, William R.

Nicholson, Daniel W. Whittle and George C. Needham likewise passed on.

More important than the loss of these leadershowever, was the contro­

versy which divided premillennialists. I refer to the pretribulationist

controversy. Most of the early premillennialists in America accepted

the pretribulationism which they got from Darby and his followers.

Later some of them, having been exposed to the ideas of the Plymouth

Brethren who opposed Darby, and examining the Scriptures more carefully,

changed their minds and rejected pretribulationism. They remained pre­

millennialists, but they did not accept pretribulationism. While this

shift in sentiment was occurring, other aspects of Darby's system (his

dispensationalism, for example) were making headway in America. Many of

the first generation premillennialists cannot be clearly identified as

dispensationalists, but nearly all of the second generation can be so

identified. Dispensational premillennialism became increasingly the

premillennialism of America. By the time of the 1914 prophetic confer­

ence in Chicago, pretribulationism was triumphant; but the conflict of

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission 132

the 1890's and the 1900's, sometimes quite bitter, had blunted the pre­

millennialist offensive.

Another factor of major importance caused premillennialism to de­

cline. This was the growing acceptance of liberalism and higher criti­

cism in American Christianity. The premillennialists were, above all,

believers in a divinely inspired, inerrant Scripture. They believed in

personal conversion through faith in the sacrifice of Christ. They op­

posed anything which might weaken the authority of Scripture and under­

mine the cardinal views of orthodoxy which they held. Therefore, they

turned their attention increasingly away from postmillennialism, which

was no longer a threat to orthodoxy, if indeed it ever had been, to

destructive criticism, a far more important and subtle threat. Their

journals and books reflect this dramatic change. Premillennialism re­

mained a subject about which they wrote, often vigorously; but inspiration,

the virgin birth, the bodily resurrection of Christ, and other tenets of 1 orthodoxy absorbed more and more of their time. By the 1920's the con­

troversies within the denominations were uppermost in their minds. They

were still ardent champions of the premillennlal return of Christ, but it

was no longer THE issue.

1 On this point I must again take exception to Carroll Harrington's study of fundamentalism. Harrington repeatedly emphasizes the chang­ ing mood of fundamentalism, between what he sees as a militant revival­ ism in "auspicious times" and a passive prophetic withdrawal, awaiting the second coming of Christ, in "less auspicious times." Harrington supports his thesis by what he sees as an inconsistency in the "five points of fundamentalism." On the one hand, inerrancy, virgin birth, and substitutionary atonement, drawn from mid-nineteenth century Armin- ian orthodoxy, supported revivalism, and on the other hand, bodily resurrection and the imminent bodily return of Christ, Imported from British evangelical sources, supported the passive withdrawal. Ernest Sandeen has shown that the concept of the "five points" is completely mythical. The dichotomy that Harrington sees, even if the "five points" ever existed, makes no sense to me. The premillennialists in

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The first generation premillennialists frequently became Involved

in community problems. They were often aware of the needs of an in­

creasingly urbanized society. They demonstrated their awareness not only

by their preaching, but also by their actions. They established institu­

tional churches, missions of various kinds, orphanages, rehabilitation

homes, and other agencies which were designed to alleviate the suffer­

ing of the poor and to correct the worst evils of the city. All these

activities were subordinate, however, to the preaching of the gospel

which they believed led to personal conversion; and this, in turn, was

the only permanent solution to the problems of society. The premillen­

nialists, in an effort to solve contemporary problems, worked with and

adopted some of the methods of those who did not share their theological

views. As time went on, the premillennialists became increasingly dis­

trustful of what became known as the Social Gospel, not because the

premillennialists were less Interested than formerly in social uplift,

but because those who advocated the Social Gospel began to rely increas­

ingly on sociological and economic theories rather than on personal

salvation. As the Social Gospel moved to the left, the premillennial­

ists, along with other theologically conservative groups, moved to the

right. Thus we see less concern for social reform among the second gen­

eration premillennialists. It is doubtful if any of the second genera­

tion had a comprehension of the woes of society equal to those of the

first generation.

this study held consistently to their view of the return of Christ. The important point is that the premillennialists saw destructive criticism as a greater threat to orthodoxy than postmillennialism. Hence they turned their attention increasingly to the greater danger.

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To whet extent, then, was the attitude of the premillennialists

toward social reform influenced by their eschatology? The varied activ­

ities of Stephen H. Tyng, Jr., and A. J. Gordon would indicate that pre-

millennialism alone was not a deterrent to involvement in the problems 2 of contemporary society. Probably few of them understood the social

and economic forces which were at work in the cities, but they were com­

passionate men who sympathized with those in need and did what they felt

they could to alleviate poverty and suffering. Apparently premillennial­

ists such as Tyng and Gordon did not see any conflict between their pessi­

mistic view of social progress (a necessary part of premillennialism) and

their responsibility to mankind. To the extent that premillennialists,

then and now, shun such responsibilities, they are not following these

early leaders.

A word needs to be said also about premillennialist involvement in

politics. Most of the premillennialists believed in responsible citizen­

ship, including the intelligent use of the franchise, but few of them

would advocate an alliance of religion and politics to achieve desired

ends. Except for support of the Prohibition Party and the defense of

national prohibition, I can find no evidence of any alliance, proposed

or otherwise, between the premillennialists and political forces such as

the Progressives. Most of the premillennialists would have opposed such

an alliance on the grounds that it was wrong to join the gospel to any

non-Christian group. The gospel must not be corrupted by an "unequal

2 C. Norman Kraus has condemned dispensationalism for its lack of minis­ try to the world. Kraus, Dispensationalism in America, esp. pp. 135, 136. My conclusions would tend to support Kraus. Dispensationalism (which involves much more than premillennlalism) seems to discourage any commitment to solve the political, economic and social evils of the day.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 135

yoke." This more than any other factor kept the premillennialists

generally away from the active support of politically motivated reform

movements. Thpy may have morally supported these reforms, but they did

not believe reform should come about by an association of preachers of

the gospel with politicians. Mapy would aggee that the premillennialists

failed to see then even as some fail to see now that it is possible to

implement by political means ideas that are motivated by the impelling

influence of the gospel.

H. Richard Niebuhr has suggested that millennialism is associated 3 with the "churches of the disinherited." He suggests further that

"intellectual naivete and practical need combine to create a marked

propensity toward millenarianism, with its promise of tangible goods 4 and of the reversal of all present social systems of rank." In this

way Niebuhr associates the millennlalists with the sects and suggests

that mlllenniali8m was one feature of religious life that was associa­

ted with those who belonged to the lower economic and social classes.

Niebuhr's thesis helps us to understand the historical rise of

3 The Social Sources of Denominationalism (New York, 1929), esp. chs. 2 and 3. In this work Niebuhr is following the great pioneer­ ing work of Ernst Troeltsch, The Social Teaching of the Christian Churches, 2 vols., tr. by Olive Wyon (London, ft931). Troeltsch added significantly to our knowledge of the dynamics of the "sects" and showed how really creative, church-forming^ religious movements begin as sects among the lower strata. I acknowledge considerable help in understanding Troeltsch's viewpoint from a slim volume by Wilhelm Pauck, Harnack and Troeltsch (New York, 1968). According to Pauck, Troeltsch's chief contributions were: (1) he showed that Christian moral and social doctrines have never been expressions of a pure religious spirit or of an absolute ethic but have always been compromises; (2) he demonstrated this observation by pointing to the place which was given in Christian social affairs to natural law; and (3) he distinguished between churches and sects. Ibid., pp. 77-79.

4 0£. cit., pp. 30, 31.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. certain chlllastic movements, but the premillennialists in this study

were hardly representatives of the economic "disinherited." They were,

of course, members of the conservative minority in each of the denomina­

tions at h time when those denominations were moving toward a more lib­

eral theological position. This may account for the strong stand which 5 some of them took in the denominational controversies of the 1920's.

The premillennialists undoubtedly deplored the growing move away from

the fundamentals of the faith as they dnderstood it, but they were

leaders in churches and schools of Importance in the Christian world of 6 their time. To associate them with the dispossessed, as Harrington

and others do, is not a satisfactory explanation of their behavior. It

is, in my judgment, much more closely related to their biblical literal­

ism. If one accepts a rather rigid literal interpretation of Scripture,

premillennialism becomes understandable.

5 The denominational struggles are described in Cole, The History of Fundamentalism, chs. 5-9, and Furslss, The Fundamentalist Contro­ versy, 1918-1931, chs. 6-12.

6 Harrington, "The Fundamentalist Movement in America, 1870-1920," esp. ch. 4 and pp. 290-295.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Bibliography

I. Primary Works

Books

Addresses of the International Prophetic Conference held December 10-15, 1901 in the Clarendon Street Baptist Church, Boston, Mass. (Boston, n.d.)

Addresses on the Second Coming o f the Lord, Delivered at the Prophetic Conference, Allegheny, Pa., December 3-6, 1895 (Pittsburgh, n.d.)

Blackstone, William E., Jesus Is Coming, 3rd ed. (New York, 1908)

Brookes, James H., Bible Reading on the Second Coming of Christ (Springfield, 111., 1877)

------"I Am Coming," 5th ed. rev. (London, 1895)

------Israel and the Church (New York, n.d.)

------Maranatha: or The Lord Cometh, 3rd ed. (St. Louis, 1874)

Brown, David, The Second Advent (Edinburgh, 1846)

Cameron, Robert, Scriptural Truth about the Lord's Return (New York, 2)

Chapman, J. Wilbur, Another Mile and Other Addresses (New York, 1908)

------The Minister's Handicap (New York, 1918)

------The Problem of the Work (New York, 1911)

------Sj_ tf_ Hadley of Water Street (New York, 1906)

Dixon, A. C., Evangelism Old and New (New York, 1905)

------The Glories of the Cross (Grand Rapids, 1962)

------ed., The Holy Spirit in Life and Service (New York, 1895)

------Present Day Life and Religion (Cleveland, 1905)

Erdman, William J., Notes on the Revelation (New York, 1930)

------The Parousia of Christ ja Period of Time; or, When Will the Church be Translated? (Chicago, n.d.)

Evangelical Alliance for the U. S. A., National Perils and Opportunities (New York, 1887)

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 138

Finney, Charles G., Memoirs (New York, 1876)

Frost, Henry W., Matthew Twenty-four and the Revelation (New York, 1924)

------Miraculous Healing (New York, 1931)

The Second Coming of Christ (Grand Rapids, 1934)

Gaebelein, Arno C., Half a Century, the Autobiography of a Servant (New York, 1930)

------The Return of the Lord (New York, 1925)

Gordon, A. J., Ecce Venit, Behold He Cometh (New York, 1889)

The Holy Spirit in Missions (New York, 1893)

------How Christ Came to Church (Philadelphia, 1895)

Gray, James M., ed., The Coming and Kingdom of Christ, A Stenographic Report of the Prophetic Bible Conference held at the Moody Bible Institute of Chicago February 24-27, 1914 (Chicago, 1914)

------Prophecy and the Lord's Return (New York, 1917)

------The Teaching and Preaching That Counts (New York, 1934)

------A Text-book on Prophecy (New York, 1918)

Haldeman, I. M., The Coming of Christ both Pre-millennial and Imminent 7th ed. (New York, 1906)

------Friday Night Papers, Second Coming and Other Expositions (New York, 1901)

------The Kingdom of God, an Answer to Mr. Philip Mauro's Book "The Gospel of the Kingdom" (New York, 1931)

------Professor Raus cnenbus eh * s "Christianity and the Social Crisis" (New York, n.d.)

------Ten Sermons on the Second Coming of our Lord Jesus Christ (New York, 1916)

Why 1^ Preach the Second Coming (New York, 1919)

Kellogg, Samuel H., Are Premillennialists Right? new ed. (New York, 1923)

------The Jews, or Prediction and Fulfillment, an Argument for the Times, new ed. (New York, 1887)

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 139

------The Past a Prophecy of the Future and Other Sermons (London, 1904)

Light on Prophecy ... being the Proceedings and Addresses at the Phila­ delphia Prophetic Conference May 28-30, 1918 (New York, 1918)

Munhall, L. W., Breakers, Methodism Adrift! (New York, 1913)

------The Lord's Return and Kindred Truth, 8th ed. (Grand Rapids, 1962)

Needham, George C., ed. Primitive Paths in Prophecy (Chicago, 1891) Addresses of the Brooklyn Conference.

------ed. Prophetic Studies of the International Prophetic Con­ ference (Chicago, 1886) Addresses of the 1886 prophetic conference.

------The Spiritual Life (Philadelphia, 1895)

------Street Arabs and Gutter Snipes (Boston, 1884)

Nicholson, William R., Oneness with Christ, Expository Lectures on the Epistle to the Colossians (New York, 1903)

Pierson, Arthur T., Forward Movements of the Last Half Century (New York, 1912)

------The Second Coming of our Lord (Philadelphia, 1896)

Proceedings of the Ninth National Temperance Convention held at Saratoga Springs, New York, June 21 and 22, 1881 (New York, 1881)

Rauschenbusch, Walter, Christianizing the Social Order (New York, 1912)

Scofield, C. I., No Room in the Inn, ed. by Mary E. Reily (New York, 1913)

------What Do the Prophets Say? (Philadelphia, 1918)

------ed., Scofield Reference Bible (New York, 1917)

Silver, Jesse F,, The Lord's Return, 5th ed. (New York, 1914)

Stelzle, Charles, A Son of the Bowery (New York, 1926)

Torrey, R. A., The Gospel for Today (New York, 1922)

------The Return of the Lord Jesus (Los Angeles, 1913)

------Practical and Perplexing Questions Answered (Chicago, 1908)

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 140

Tyng, Stephen B., Jr. He Will Come, 2nd ed. (New York, 1877)

West, Nathaniel, Daniel's Great Prophecy (New York, 1898)

~ ed. Premillennlal Essays of the Prophetic Conference (Chicago, 1879) Addresses of the 1878 prophetic conference.

------The Thousand Years in Both Testaments (New York, 1880)

Sermons, Pamphlets, Tracts

Brookes, James H., Argument . . . before the General Assembly of the Presbyterian Church of the U. S., on the 31st of May, 1866 in Defense of the Louisville Presbytery . . . (St. Louis, 1866)

—— ---- Subjection to Civil Rulers: the Christian's Duty (St. Louis, 1863)

Duffield, John T., A Discourse Delivered at the Opening of the Synod of New Jersey in the First Presbyterian Church of Elizabeth, New Jersey, Oct. 16, 1866 by the Moderator (Philadelphia, 1866T

---- In Defense of Pre-millenarianism (New York, n.d.)

Gordon, A. J., The Chosen Fast. A Discourse Preached at £ United Service Held at the Baptist Church, in Jamaica Plain, on the Occasion of the State Fast, Thursday, April 13th, 1865~TBoston,1865)

------— Reasons for Total Abstinence (n.p., n.d.)

Gray, James M., "And Such Were Some of You" (Chicago, n.d.)

---- How to Solve All Labor and Capital Problems (n.p., n.d.)

— ------Relation of the Christian Church to Civil Government, 2nd ed. (Chicago, n.d.)

------— Studying the Second Coming for Yourself (Chicago, n.d.)

— — What the Bible Teaches about War and the Christian's Atti­ tude in the Present Crisis (Chicago, 1917)

Haldeman, I. M., Can the Dead Communicate with the Living? (New York, 19J.0)

------Morality or Immortality (Philadelphia, 1918)

— ------Professor Shailer Mathews' Burlesque on the Second Coming of Our Lord Jesus Christ (n.p., n.d.)

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 141

— ---- — This Hour Not the Hour of the Prince of Peace (New York, 1916)

Nicholson, William R., The Present Crisis in the Work of the American Colonization Society (n.p., n.d.)

Pierson, A. T., Free Churches (n.p., n.d.)

Torrey, R. A., Peanut Patriotism and Pure Patriotism, Our Duty to God and our Country in this Time of Crisis (Los Angeles, 1918)

----- Will Christ Come Again? An Exposure of the Foolishness, Fallacies and Falsehoods of Shailer Mathews (Los Angeles, 1918)

Tyng, Stephen H. Jr., The Mission Work of the Parish Church of the Holy Trinity (n.p., n.d.)

Journals and Journal Articles

The Christian Herald and Signs of our Times (New York) v 1 - Oct. 24, 1878 -

The Institute Tie (Chicago) v 1 - Sept. 1900 - Later published as Christian Workers1 Magazine

King*8 Business (Los Angeles) v 1 - 1910 -

Missionary Review of the World (Princeton, N. J.; New York; London) v 1-62 1878-1939

Our Hope (New York; Waretown, N. J.) v 1-64 July 1894 - Dec. 1957

The Prophetic Times (Philadelphia) v 1-12 1863-74; n.s. v 1-4 1875-78; 3rd s. v 1-3 1879-1881

The Truth; or, Testimony for Christ (St. Louis) v 1-23 Dec. 1874- June 1897

The Watchword (Bolton) v 1-19 Oct. 1878-June 1897

Watchword and Truth (Boston) v 19-43 June 1897-May 1921

The Witness (New York) v 1-8 1864-1872

Gordon, A. J., "The Portion and Peril of the Poor Man," Watchman, December 25, 1879

Kellogg, Samuel H., "Premillenarianism: Its Relation to Doctrine and Practice," Bibliotheca Sacra, XLV (1888), 234-274

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Newspapers

New York Times, Dec. 29, 1877; May 2, 1881

New York Tribune, June 9, 1876; Dec. 29, 1877; Feb. 25, 1878

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Abell, Aaron I., The Urban Impact on American Protestantism, 1865-1900 (Cambridge, 1943)

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Barnes, Gilbert H., The Anti-Slavery Impulse, 1830-1844 (Gloucester, Mass., 1957)

Bass, Clarence B., Backgrounds to Dispensationalism (Grand Rapids, 1965)

Berkhof, Louis, The Second Coming of Christ (Grand Rapids, 1953)

Bodo, John R., The Protestant Clergy and Public Issues, 1812-1848 (Princeton, 1954)

Boettner, Loraine, The Millennium (Philadelphia, 1958)

Brauer, Jerald C., Protestantism in America, rev. ed. (Philadelphia, 1965)

Bremner, Robert H., From the Depths, the Discovery of Poverty in the United States (New York, 1956)

Case, Shirley J., The Millennial Hope (Chicago, 1918)

Clark, Elmer T., The Small Sects in America, rev. ed. (New York, 1949)

Cole, Charles C., Jr., The Social Ideas of the Northern Evangelists (New York, 1954)

Cole, Stewart G., The History of Fundamentalism (New York, 1931)

Corwin, Edward T., A Manual of the Reformed Church in America (New York, 1902)

Cross, Whitney R., The Burned Over District (New York, 1950)

Curtis, Richard K., They Called Him Mr. Moody (Garden City, 1962)

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Davis, George T. B., Torrey and Alexander (New York, 1905)

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Dixon, Helen C. A., A. C. Dixon, a Romance of Preaching (New York, 1931)

Domibrowski, James, The Early Days of Christian Socialism in America (New York, 1936)

Dorn, Jacob H ., Washington Gladden, Prophet of the Social Gospel (Columbus, Ohio, 1968)

Eckman, George P., When Christ Comes Again (New York, 1917)

Ehlert, Arnold D., A Bibliographic History of Dispensationalism (Grand Rapids, 1965)

Findlay, James F. Jr., Dwight L. Moody: American Evangelist, 1837-1899 (New York and London, 1969)

Franklin, John H., From Slavery to Freedom, 3rd ed. (New York, 1967)

Froom, LeRoy E., The Prophetic Faith of Our Fathers, 4 vols. (Washington, 1946-1954)

Furniss, Norman, The Fundamentalist Controversy, 1918-1931 (New Haven, 1954)

Gabriel, Ralph H., The Course of American Democratic Thought, 2nd ed. (New York, 1956)

Gasper, Louis, The Fundamentalist Movement (The Hague, 1963)

General Biographical Catalogue, the Western Theological Seminary of the Presbyterian Church, Pittsburgh, Pa. 1827-1927 (Pittsburgh, 1927)

Gibbons, Herbert A., John Wanamaker, 2 vols. (New York, 1926)

Gordon, Ernest B., Adoniram J . Gordon, & Biography (New York, 1896)

Gossett, Thomas F., Race: The History of an Idea in America (New York, 1965)

Hall, J. H., Biography of Gospel Song and Hymn Writers (New York, 1914)

Hamilton, Floyd, The Basis of Millennial Faith (Grand Rapids, 1942)

Handy, Robert T., ed., The Social Gospel in America (New York, 1966)

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Historical Catalogue of Brown University, 1764-1904 (Providence, 1905)

Holcomb, ..Helen, Men of Might in India Missions (New York, 1901)

Hopkins, Charles H., The Rise of the Social Gospel in American Protestantism. 1865-1915 (New Haven-, 1940)

Hudson, Winthrop S., Religion in America (New York, 1965)

Hughley, J. Neal, Trends in Protestant Social Idealism (New York, 1948)

Hunter, Robert, Poverty, Social Conscience in the Progressive Era, ed. by Peter d ’A. Jones (New York, 1965)

Ironside, H. A., A Historical Sketch of the Brethren Movement (Grand Rapids, 1952)

Johnson, Charles A., The Frontier Camp Meeting (Dallas, 1955)

Kik, J. Marcellus, Revelation Twenty (Philadelphia, 1955)

Kilby, Clyde, A Minority of One, a Biography of Jonathan Blanchard (Grand Rapids, 1959)

Kraus, C. Norman, Dispensationalism in America (Richmond, 1958)

Kromminga, D. H., The Millennium in the Church (Grand Rapids, 1945)

Krout, John A., The Origins of Prohibition (New York, 1925)

Ladd, George E., The Blessed Hope (Grand Rapids, 1956)

Crucial Questions about the Kingdom of God (Crand Rapids, 1952)

Lamb's Biographical Dictionary of the United States, ed. by John H. Brown, 7 vols. (Boston, 1900-1903)

McCown, Chester C., The Promise of His Coming (New York, 1921)

McLoughlin, William G., Jr., Billy Sunday Was His Real Name (Chicago, 1955)

------Modern Revivalism, Charles Grandison Finney to Billy Graham (New York, 1959)

Mains, George P., Premillennialism (New York, 1920)

May, Henry F., Protestant Churches and Industrial America (New York, 1949)

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Head, Frank S., Handbook of Denominations In the United States, 4th ed. (New York, 1965)

Moody, William R., The Life of Dwight L. Moody (New York, 1900)

Mowry, George E., The Progressive Era, 1910-1918: Recent Literature and New Ideas, 2nd ed. (Washington, 1964)

The National Cyclopedia of American Biography, 47 vols. to date (New York, 1892- )

Nevin, Alfred, ed., Encyclopedia of the Presbyterian Church in the United States of America (Philadelphia, 1884)

Nichol, Francis D., The Midnight Cry (Washington, 1945)

Niebuhr, H. Richard, The Social Sources of Denominationalism (New York, 1929)

Niebuhr, Reinhold, Moral Man and Immoral Society (New York, 1932)

Ottman, Ford C., J. Wilbur Chapman, a Biography (New York, 1920)

Pauck, Wilhelm, Hamack and Troeltsch (New York, 1968)

Pepper, Charles M., The Life-Work of Louis Klopsch (New York, 1910)

Pierson, Delavan, Arthur T. Pierson (New York, 1912)

Price, Annie D., A History of the Formation and Growth of the Reformed Episcopal Church, 1873-1902 (Philadelphia, 1902)

Princeton Theological Seminary, Necrological Reports and Annual Pro­ ceedings of the Alumni Association of Princeton Theological Seminary, vol. 2 (Princeton, N. J., )

Rail, Harris F., Modern Premillennialism and the Christian Hope (New York, 1920)

Ramsey, John C., John Wilbur Chapman, the Man, His Methods and His Message (Boston, 1962)

Reese, Alexander, The Approaching Advent of Christ (London, n.d.)

Reimers, David M., White Protestantism and the Negro (New York, 1965)

Runyan, William M., ed., Dr. Gray at Moody Bible Institute (New York, 1935)

Rutgers, William H., Premillennialism in America (Goes, Holland, 1930)

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Ryrie, Charles C., The Basis of Premlllennial Faith (New York, 1953)

------Dispensationalism Today (Chicago, 1965)

Scott, Eugene C«, comp., Ministetial Directory of the Presbyterian Church, U. S., 1861-1941 (Austin, Tex., 1942)

Sears, Clsaa E., Days of Delusion (Boston and New York, 1924)

Sinclair, Andrew, Prohibition, the Era of Excess (Boston and Toronto, 1962)

Smith, Timothy L., Called unto Holiness (Kansas City, Mo., 1962)

------Revivalism and Social Reform (New York, 1957)

Snowden, James H., The Coming of the Lord; Will it be Premlllennial? (New York, 1919)

Taylor, Dr. and Mrs. Howard, "By Faith,11 Henry W. Frost and the China Inland Mission (Philadelphia, 1938)

Testimonial and Memorial to William G. Moorehead for Forty-one Years Professor in Xenia Theological Seminary (Xenia, Ohio, 1913)

Tewksbury, Donald G., The Founding of American Colleges and Universi­ ties before the Civil War (New York, 1932)

Tiffany, Charles C., A History of the Protestant Episcopal Church in the United States of America (New York, 1895)

Tlmberlake, James H., Prohibition and the Progressive Movement, 1900- 1920 (Cambridge, 1963)

Troeltsch, Ernst, The Social Teaching of the Christian Churches, 2 vols., tr. by Olive Wyon (London, 1931)

Trumbull, Charles G., The Life Story of C. I. Scofield (New York, 1920)

Tyler, Alice Felt, Freedom's Ferment (Minneapolis, 1944)

Vander Velde, Lewis G., The Presbyterian Churches and the Federal Union, 1861-1869 (Cambridge, 1932)

Walvoord, John F., The Millennial Kingdom (Findlay, Ohio, 1959)

Weisberger, Bernard A., They Gathered at the River (Boston and Toronto, 1958)

Who Was Who in America, 4 vols. (Chicago, 1942-1963)

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Williams, David R., James H. Brookes (St. Louis, 1897)

Witmer, S. A., The Bible College Story: Education with Dimension (Manhasset, N. Y., 1962)

Wittke, Carl F., William Nast, Patriarch of German Methodism (Detroit, 1959)

Yearbook of American Churches, ed. by Constant H. Jacquet, Jr. (New York, 1967)

Periodicals

Bear, James E., "Historic Premillennialism," Union Seminary Review, LV (1944), 193-222

Briggs, C. A., "Origins and History of Premillennialism," Lutheran Quarterly, ns IX (1879), 207-245

Brown, I. V., "Watchers for the Second Coming: the Millenarian Tradi­ tion in America," Mississippi Valley Historical Review, XXXIX (1952), 441-458

Harris, Samuel, "The Millenarian Conference," New Englander, XXXVIII (1879), 114-147

Kenneally, James J., "Catholicism and Woman Suffrage in Massachusetts," The Catholic Historical Review, LIII (1967), 43-57

McConnell, Francis J., "The Causes of Premillennialism," Harvard Theo­ logical Review, XII (1919), 179-192

Meehan, Brenda M., "A. C. Dixon: An Early Fundamentalist," Foundations X (1967), 50-63

Patterson, R, M., "Pre-millenarianism." Princeton Review, LV (1879), 415-434

Sandeen, Ernest R., "Toward a Historical Interpretation of the Origins of Fundamentalism," Church History, XXXVI (1967), 66-83

Unpublished Materials

Gundry, Robert H., "The Rapture, A Presentation of the Post-tribula- tional View," unpublished manuscript in possession of author

Harrington, Carroll E., "The Fundamentalist Movement in America, 1870- 1920," (unpublished Ph.D. Dissertation, University of California, Berkeley, 1959)

Johnson, James E., "The Life of Charles Grandison Finney," (unpublished Ph.D. Dissertation, Syracuse University, 1959)

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Appendix A

Biographical Sketches

BLANCHARD, Addison (1840-1924) was born in Cumberland, He., and received his theological education at Andover Seminary. He was or­ dained by the Congregational Council of South Bridgton, Me., in September 1868. He served his church as a missionary in Maine and Michigan, as Superintendent of the American Home Missionary Society for Colorado, Wyoming, New Mexico and Kansas, and served pastorates in S. Bridgton and Westbrook, Maine; St. John, New Brunswick; Mason City, Iowa; and Denver. He was at one time Acting President of Rogers Academy, Rogers, Arkansas. While he was a pastor in Denver he— with Joshua Gravett, pastor of Galilee Baptist Church, Denver— founded the Rocky Mountain Bible Conference, an Important center of premlllennial teaching. The Congregational Year-book, 1925 (n.p., n.d.)

BLISS, Phillip P. (1838-1876) was born in Clearfield County, Pa., and educated in the local schools. After engaging in seveaal occupa­ tions, including teaching school in rural New York and Pennsylvania, he attended J. G. Towner's music school at Towanda, Pa., and the normal academy of music at Geneseo, N. Y. Following a term of music teaching in Bradford Co., Pa., he joined the Chicago music firm of Root and Cady in 1865. During the next ten years he traveled over Illinois conducting musical conventions and giving concerts. He also served as chorister of the First Congregational Church in Chicago. Through the influence of Moody and Whittle he entered the evangelistic field. He wrote many hymns and edited several hymn books. He died with his wife in a train accident near Ashtabula, Ohio, in December 1876. . DAB, 11:376.

CHAPMAN, J. Wilbur (1859-1918) was born in Richmond, Ind., and ed­ ucated in the public schools of that town and at Oberlin and Lake Forest Colleges and lane Seminary. During his college days he enjoyed a close friendship with B. Fay Mills. Chapman was licensed by the Presbytery of Whitewater in April 1881, while he was still in seminary. His first charge was a two-church circuit, consisting of a country church in College Corner, Ohio and a village church in Liberty, Ind. In subsequent years he served the Dutch Reformed Church of Schuylerville, N. Y. (1883-1885), the first Dutch Reformed of Albany (1885-1890), Bethany Presbyterian of Phila­ delphia (1890-1893, 1896-1899), and Fourth Presbyterian of New York (1899- 1903). After 1890 Chapman became increasingly involved in evangelistic endeavors. He assisted B. Fay Mills in the Clnclnnatl-Covington and Minneapolis campaigns of 1892 and D. L. Moody in his Chicago World's Fair campaign of 1893. In 1901 he was appointed Coreesponding Secretary of the General Assembly Committee on Evangelism where he came in contact with Mr. John H. Converse of Baldwin Locomotive Works, an outstanding layman. Chapman later acknowledged a great debt to Converse. After 1903 Chapman devoted full-time to evangelistic work. He teamed with musician Charles Alexander and conducted meetings around the world, including Philadelphia, Boston, the Orient, the British Isles, Chicago, Ft. Wayne, Toronto, Brook­ lyn, Australia, New Zealand, and many smaller cities of America. He was

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elected Moderator of the General Assembly of the Presbyterian Church In May 1917. After his term as Moderator, he served his denomination with the National Service Commission and the New Era Forward Movement. He died on Christmas Day 1918. Ramsey, John Wilbur Chapman (Boston, 1962).

CLARK, Rufus W. (1813-1886) was b o m in Newburyport, Mass., and educated at Yale College, Andover Theological Seminary and Yale Divinity School. Three of his brothers were also ministers. He was ordained into the Congregational ministry in 1841 and was pastor of Second Presbyterian Church, Washington, D. C., and congregational churches in Portsmouth, N. H., Boston and Brooklyn. His last pastorate was the First Dutch Re­ formed Church of Albany, N. Y., where he was the Immediate predecessor of J. Wilbur Chapman. He was the author of approximately 130 books, pamph­ lets, reviews, and articles. Appleton’s Cyclopedia, 1:631.

DIXON, A. C. (1854-1925) was b o m in Shelby, N. C.. and was edu­ cated at Wake Forest College. He studied theology for one year under J. A. Broadus at the Baptist Seminary at Greenville, S. C. He served Baptist churches at Bear Marsh, Chapel Hill and Ashvllle, N. C., and in Baltimore, Brooklyn and Boston. From 1906-1911 he was pastor of Moody's Chicago church and from 1911-1919 of Spurgeon's Metropolitan Tabernacle in London. The last years of his life were spent at the University Bap­ tist Church in Baltimore. After 1885 Dixon became a popular conference speaker in America and England. He was the author of many books, pamph­ lets and articles. Dixon, A. C. Dixon (New Yflrk, 1931).

DUFFIELD, George (1794-1868) was born in Lancaster County, Pennsyl­ vania, where his father was comptroller of the commonwealth. He gradu­ ated from the University of Pennsylvania at the age of seventeen and after four years' private study of theology he was ordained to the minis­ try. He served Presbyterian churches in Carlisle, Pa., (1816-1835), Philadelphia, New York and Detroit (1838-1868). DAB, 1:490, 491.

DUFFIELD, John T. (1823-1901) was b o m in McConnellsburg, Pa., and educated at Princeton College and Princeton Seminary. While he was en­ gaged in his theological studies he was appointed tutor in Greek at the College, thus beginning a lifelong association with his alma mater. He was named Associate Professor of Mathematics in 1847, and continued to teach mathematics and physics until 1898. He was ordained in 1851, and although he never held a regular pastorate, he served as stated supply in several pulpits, as Moderator of the Synod of New Jersey and as com­ missioner to several General Assemblies. He was clerk of the faculty at Princeton for many years and a member of the Board of Education for nearly fifty years.

ERDMAN, W. J. (1834-1923) was b o m in Allentown, Pa., and educated at Hamilton College and Union Theological Seminary. He was ordained in the First Presbyterian Church of Philadelphia in 1860 and ministered in Presbyterian and Congregational Churches in St. Catherines, Ont.; St. Paul, Minnesota; Fayetteville, N. Y.; Ann Arbor, Mich.; Fort Wayne; Jamestown, N. Y., and Boston as well as Moody’s Church in Chicago. During 1866-65 he served in the Army of the Potomac, Custer's Division, 2d N. Y. Harris Light Cavalry. He was awarded a D. D. by Miami University. He was closely

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associated with the Niagara Conference, serving as Its secretary during its entire existence and engaged in a very vide teaching ministry. He was married and the father of seven sons. One of his sons was Charles R. Erdman, a professor for many years at Princeton Seminary. Erdman, W. J., Notes on Revelation, ed. by Charles P. Erdman (New York, 1930).

FROST, Henry W. (1858-1945) was born in Detroit and educated at private schools and at Princeton University, where he studied engineer­ ing. After three years at Princeton he moved to Attica, N. Y., where he soon built up extensive business interests, including management of the gas works which he helped to build, and a flour mill. He was an ac­ tive layman in the Presbyterian church, engaging in an evangelistic minis­ try in the small communities near Attica, and after 1883 participating in the Niagara Conference, following a short stay in New Brunswick, N. J., where he opened a Sunday School in a poor section of the tmvn, he returned to Attica, but soon divested himself of his family and business commit­ ments in that area to become associated with the China Inland Mission, first as North American Secretary-Treasurer, and later as Director. He opened the North American headquarters of CIM in Toronto in 1889 and the United States headquarters in Philadelphia in 1901. In 1930 he was named General Director Emeritus. He made numerous trips to China on be­ half of the mission, including extended ones in 1891, 1894-95, 1901, and 1904. He was ordained into the Presbyterian ministry in 1904 and awarded a D.D. by Westminster College. He was the author of several books, many tracts and pamphlets and numerous articles, as well as editor of the mission organ, China’s Millions. Taylor, "By Faith" (Philadelphia, 1938).

GOODWIN, E. P. (1832-1901) was born in Rome, N. Y., and educated at Amherst College and Union Seminary. Following his ordination in 1859, he served as a home missionary pastor in E. Burke, Vt., pastor of First Congregational Church, Columbus, Ohio, and from 1867 to 1900 pastor of First Congregational Church, Chieggo. During the Civil War he was an army chaplain and a member of the United States Christian Commission. After the war he served his denomination as a member of ABCFM, a director of Chicago Theological Seminary and President of Illinois Home Missionary Society. The Congregational Year-book, 1902 (Boston, 1902).

GRAY, James M. (1851-1935) was born in New York City. He was rector of the First Reformed Episcopal Church of Boston from 1879 to 1894 when he resigned to enter a Bible conference and teaching ministry. For ten years he travelled widely, lecturing at the Reformed Episcopal Seminary in Philadelphia, the YMCA Training School in Springfield, Gordon's Mission­ ary Training Institute, the Chicago Bible Training Institute and the North- field Conference, among others. His association with the Chicago Bible Training Institute became stronger over the years, and in 1904 he left Boston to take up permanent residence in Chicago. He became successively Executive Secretary and Dean and President of Moody Bible Institute. Gray was an able administrator and much of the success of Moody Bible Institute can be attributed to his leadership. He wrote scores of books, pamphlets, tracts and articles, and the words of fifty songs and hymns. He travelled

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to Britain nine times and to the continent several times. He con­ ducted hundreds of conferences and edited The Christian Workers Magazine. (later Moody Bible Institute Monthly, now Moody Monthly) the official organ of the Institute. Runyan, ed., Dr. Gray at Moody Bible Institute (New York, 1935).

HALDEMAN, Isaac M. (1845-1933) was born in Concordville, Pa., and educated at West Chester (Pa.) Academy. He was ordained to the Baptist ministry in 1870. After serving Baptist churches in Chadds Ford, Pa. (1871-1875), and Wilmington, Del. (1875-1884), he became pastor of the First Baptist Church of New York City where he remained until his death. He was deeply involved in the controversy with the "modernists," particularly those in his own denomination. He was an outstanding pulpit orator, and his services were well attended. He was the author of many books and pamphlets, most of which were repro­ ductions of sermons preached in his church. NCAB XXV:263.

KELLOGG, Samuel H. (1839-1899) was born in Quogue, Long Island, N. Y., the son of a Presbyterian minister. As a child he was precocious but frail, and received his early education at home except for about six months at Haverstraw Mountain Institute. He matriculated at Williams College in 1856 but withdrew after one term because of ill health. He entered Princeton in 1858 and graduated inl861 with high honors. He continued his studies at Princeton Seminary, from which he graduated in 1864. During a portion of his seminary years, he was an Instructor in mathematics at the college. He was ordained on April 20, 1864, by the Hudson (N. Y.) Presbytery as a missionary to Indian and left Boston Dec. 20, 1864, for that field of service. A few days after the ship left Boston, the captain was washed ovebboard in a storm, and since the first mate was incompetent, the navigation of the ship was turned over to Kellogg who brought it safely to Calcutta in May 1866. He was as­ signed to Farukhabad in North India. He left India in 1871 because of ill health but returned two years later to the Theological School of the India Synod at Allahabad. In December 1875 he completed his monumental Grammar of the Hindi Language, a work of outstanding scholarship. He re­ turned to America in 1876 with his four small children, following the death of his wife. In July 1877 he accepted the call as pastor of the Third Presbyterian Church of Pittsburgh. That same year he was named Professor of Systematic Theology in Western Seminary at Allegheny, Pa. In 1886 he moved to the St. James Square Presbyterian Church of Toronto, and remained there until September 1892 when he returned to India to assist in revising the Hindi Old Testament, a project sponsored jointly by the North India Bible Society and the British and Foreign Bible So­ ciety. Kellogg was an outstanding scholar. He was the author of several books and numerous articles in scholarly journals. He was a member of the American Society of Orientalists and was honored at the International Congress of Orientalists in Stockholm in 1889 and London in 1891. He was also an associate of the Philosophical Society of Great Britain and en­ joyed membership in the Victoria Institute of England. In this country he was a popular speaker at conferences. He delivered the Stone lectures at Princeton Seminary in 1892. He was awarded a D.D. by Princeton in 1877

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and an LL.D. by Wooster Unlerslty. He died In Landour, India, Hay 3, 1899, as a result of a fall from his bicycle— an accident to which there were no witnesses. DAB, X:304, 305.

MOOREHEAD, W.G. (1836-1914) was born near Rlx Mills, Ohio, and ed­ ucated at Muskingum College and Western and Xenia Theological Seminaries. Following his ordination in 1862, he spent seven years in Italy as a missionary with the United Presbyterian Church.' In 1869 he became pastor of the First United Presbyterian Church of. Xenia, Ohio; and in 1873 he began his long association with Xenia Seminary as Professor of New Testa­ ment Literature and Exegesis, and after 1899, as President. He filled many pulpits of his denomination, represented his church as a delegate to the Council of Reformed Churches Throughout the World Holding the Presby­ terian System in 1892, 1896, and 1904, and for some time after 1908 on the International Sunday School Lesson committee. He spoke at many summer conferences and was the author of numerous books and articles. DAB, XIII: 147.

MUNHALL, L. W. (1843-1934) was born in Zanesville, Ohio, and was mostly self-educated. In August 1862 he joined Co. C, 79th Indiana Vol­ unteers and served for the remainder of the war, rising from color-ser- geant, to sergeant-major to adjutant. In all he fought in thirty-three battles, Including Chickamauga where he saved the company colors by "ex­ traordinary bravery." After the war he returned, to Indianapolis to pre­ pare for dentistry, but he entered the evangelistic field instead. At the age of thirty he turned full-time to that work. He conducted more than 500 city campaigns with more than 200,000 "conversions." Munhall was a life-long member of the Methodist Church. He represented the Philadelphia Conference at all the General Conferences from 1904 to 1928 except 1924. For sixteen years he edited The Methodist, a militant weekly. He directed the Asbury Park (N. J.) Bible Conference for several years and wrote and edited several books. He was married and the father of five children.

NAST, William (1807-1899) was born in Germany and educated at the seminary in Blaubouren and at TUblngen. He came to America in 1828. After several years as a private tutor and as an instructor in German at West Point, he joined the preparatory department of Kenyon College. Deeply in­ fluenced by Methodism, Nast joined that group mad was appointed a mission­ ary to the Germans of Cincinnati. His greatest contribution to the work of the German Methodists was as editor of the weekly Per Christliche Apologete. He was active in the establishment of the German department at Baldwin Uni­ versity and served several years as President of Wallace College. Wittke, William Nast (Detroit, 1959).

NEEDHAM, George (1846-1902) was born in Irikand, one of nine chil­ dren. He entered business in Dublin, but left after one year to enter evangelistic work. He traveled throughout Ireland and England, part of the time in the company of Henry Grattan Guinness. He came to America in 1868. He made Boston-his home, and considered A. J. Gordon his pastor; but most of his life was spent in an itinerant evangelistic and Bible confer­ ence ministry. He was the author of many books, several of which were

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collaborations with his wife, Elizabeth, and numerous articles. Record of Christian Work, XXI (1902), 290.

NEWTON, Richard (1812-1887) was bora in Liverpool, England, but came to Philadelphia in 1824. He was educated in the schools of Phila­ delphia, at a manual-training school in Wilmington, Del., the University of Pennsylvania, and General Theological Seminary, New York City. After his ordination as a Priest July 26, 1840, he served briefly at Holy Trinity in West Chester, and in 1841 he returned to Philadelphia as Rec­ tor of St. Paul's (1841-1862) and Church of the Epiphany (1862-1881). Following a year of rest (1881-1882) he served the Church of the Covenant until his death. He was especially well known for his sermons to children of which eighteen volumes were published. More than 100,000 copies in eighteen languages were sold. He was awarded a D.D. by Kenyon College in 1862 and served many years as a trustee of the University of Pennsylvania. DAB. XIII:474.

NICHOLSON, William R. (1822-1901) was born in Greene County, Mississippi, and educated at LaGrange College. He was ordained a Presby­ ter in the Protestant Episcopal Church in 1847 and served churches in New Orleans, Cincinnati, Boston and Newark. In 1874 he withdrew from the Protestant Episcopal Church to join the new Reformed Episcopal Church. He was rector of that denomination's St. Paul's Church in Philadelphia, Bishop of the Synod of New York and Philadelphia, Presiding Bishop, Dean of Faculty and Professor of Exegesis and Pastoral Theology at the Re­ formed Episcopal Seminary. Introduction by James M. Gray to Nicholson's Oneness with Christ (New York, 1902).

PIERSON, A. T. (1837-1911) was born in New York City, the ninth of ten children. His father was a clerk in the employ of the merchant and philanthropist, Arthur Tappan, for whom young Pierson was named. He was educated in private schools and at Hamilton College and Union Theological Seminary. He served as pastor of the First Congregational Church in Bing­ hamton, New York, and Presbyterian Churches in Waterford, N. Y.; Detroit; Indianapolis; and Bethany Church in Philadelphia. After 1889 his ministry was a world-wide one, taking him <,o all parts of the United States, across the Atlantic thirteen times and once to Asia. He toured England, Scotland, and the continent, served as pastor of Spurgeon's Metropolitan Tabernacle, spoke frequently at the Niagara Conference, Northfleld, Eng­ land's Keswick and many others. He became editor of the Missionary Re­ view of the World in 1888, and wrote more than fifty books. Pierson, A. T. Pierson (New York, 1912).

REVELL, Fleming H. (1849-1931) was born in Chicago. He left school at the age of nine to help support his mother and three sistavs* One of his sitters, Emma, married D. L. Moody, and it was he who encouraged Revell to begin publication of religious literature. In fact the busi­ ness was firmly established by the publication of Moody's sermons and tracts. Revell opened a branch in New York in 1887, and by 1890 his concern was one of the largest publishers of religious literature in America. He was a

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Presbyterian layman, a trustee of Northfleld Seminary and Wheaton (111.) College, a director of New York Life Insurance Co. and the New York YMCA and treasurer of the American Mission to Lepers. DAB, XV: 512, 513.

SCOFIELD, C. I. (1843-1921) was b o m In Michigan and reared In Tennessee. He was privately educated. During the Civil War he served in Co. H, 7th Tennessee Infantry in northern Virginia and won the Con­ federate Cross of Honor for bravery at Antletam. After the war he settled In St. Louis and studied law. He was admitted to the bar in Kansas In 1869, von election to the Kansas House of Representatives in 1870, and was appointed U. S. Attorney for Kansas in 1873. He was con­ verted in 1879 in St. Louis and ordained to the ministry and installed as pastor of the First Congregational Church of Dallas three years later. After thirteen years in Dallas, he moved to Northfleld, Mass., as pastor of the Congregational Church there and as an assistant to D. L. Moody at the Northfleld Conferences. In 1902 he returned to Dallas, where he re­ mained five years, but much of his time was devoted to the preparation of his Reference Bible which was first published in 1909. The later years of his life were devoted to a Bible conference ministry. Trumbull, The Life Story of C^I. Scofield (New York, 1928).

SEISS, J. A. (1823-1904) was b o m near Graceham, Md., and was educa­ ted in a parochial school, privately by his pastor and at Pennsylvania College (now Gettysburg). He served Lutheran pastorates at Harrisburg, Martinsburg, and Shepherdstown, Va., (the later two now W. Va.); Cumber­ land and Baltimore, Md., and Philadelphia, Pa. His Philadelphia pastor­ ates, St. John's (1858-1874), the largest English Lutheran congregation in America and Church of the Holy Communion (1874-1904), a mission of St. John's, made him one of the outstanding Lutheran pastors of the nine­ teenth century. He served as President of the Lutheran Synod of Maryland, and was a founder of the General Council of the Evangelical Lutheran Church in North America. He was a founder and a long-time President of the Board of Directors (1865-1904) of the Lutheran Theological Seminary. A prolific writer, he was aathor of more than one hundred separate titles and editor of two journals. He was awarded many honorary degrees. DAB, XVI: 563,564.

TORREY, R. A. (1856-1926) was bora in Hoboken, N. J., and educated at Xalnut Hill School, Geneva, N. Y., and Yale College (A.B.) and Yale Divinity School (B.D.). In addition he spent one year (1882-1883) abroad, engaging in post-graduate studies at Leipzig and Erlangen. He was or­ dained into the Congregational ministry in 1878 and served his first pastorate at Garrettsville, Ohio. Following his year abroad, he was pas­ tor of the Open Door Congregational Church of Minneapolis (1883-1886) and then superintendent of the Minnesota Missionary Society. In 1889 he moved to Chicago to become superintendent of Moody's Chicago Training Institute (now Moody Bible Institute), a position which he held until 1908. In 1894 he added the Chicago Avenue Church to his responsibilities. Although he remained in charge of CTI, much of the administrative work of

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the school fell to others, particularly after 1900 when Torrey began an increasingly demanding evangelistic mniistry. Between 1901 and 1905 he conducted a world-wide evangelistic tour, during which time he preached to more than 15,000,000 persons in England, Scotland, Ireland, Germany, France, Australia, New Zealand, Tasmania, China, Japan, and India. His London campaign, in Royal Albert Hall, lasttdg five months. Torrey re­ turned to educational work in 1912 when he accepted the position as Dean of the Bible Institute of Los Angeles. Three years later he became pas­ tor of the Church of the Open Door in Los Angeles while retaining his position at Biola. After leaving Los Angeles in 1924, he spent the re­ maining years of his life as a traveling lecturer and guest instructor at Moody Bible Institute. He died in Asheville, North Carolina, in 1928. He was the author of scores of books, pamphlets and tracts. He wrote on a wide range of subjects, but special attention was devoted to the de­ fense of the authenticity of Scripture and the cardinal doctrines of the Christian faith. NCAB, XXI:428.

WEST, Nathaniel (18A67-1906) was b o m in England and was educated at the University of Michigan and Western Theological Seminary and in France and Germany. He was ordained in 1855 by the Presbytery of Pitts­ burgh and served pastorates at Pittsburgh, Cincinnati, Brooklyn, Louis­ ville, and Detroit. He was Professor of Ecclesiastic History and Theolor gy in the Danville (Ky.) Seminary, 1869-1874. West was one of the most learned of the premillennialists, a frequent conference speaker and author of several works. General Biographical Catalogue, The Western Theological Seminary of the Presbyterian Church, Pittsburgh, Pa. 1827- 1927 (Pittsburgh, 1927).

WHITTLE, Daniel W. ("Major") (1840-1901) was born in Chicopee Falls, Mass., but moved in his teens to Chicago where he worked with an express company and with Wells Fargo Bank. After the outbreak of the Civil War he joined Co. B., 72nd Illinois Infantry, as a second lieutenant. He went south in the fall of 1862 and remained in service until the end of the war. He served as Provost Marshall on the staff of Gen. 0. 0. Howard, was severely wounded at Vicksburg and participated in Sherman's march to the sea. He was breveted "Major" at the end of the war. Whittle, whoise name was later inseparably linked with D. L. Moody, first met Moody in Chicago in 1863 at a patriotic rally when Moody was with the United States Christian Commission. Following a short employment with the Elgin Watch Co., Whittle went into full time evangelistic work, often joining with gospel singer, P. P. Bliss. He travelled widely in the United States find the British Isles. In 1898 he assisted in the evangelistic efforts in the secvtdee:. camps in Florida, and while there contracted the illness which led to his death. His daughter, May, married William R. Moody, eldest son of the famed evangelist. Whittle wrote many gospel songs, some under the name "El Nathan." Record of Christian Work, XX (1901), 420.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Appendix B

The Prophetic Times

A tremendously Interesting journal— the only one considered In this

study which was devoted exclusively to the second coming of Christ— was

The Prophetic Times, which appeared monthly beginning in January 1863.

It was edited by "Doctors Seiss, Newton, Duffield and others," and was

devoted to the "exposition and inculcation of the doctrine of the speedy

coming and reign of the Lord Jesus Christ and related subjects." Like

most of the premlllennial endeavors of the period it was genuinely inter­

denominational. J. A. Seiss, a Lutheran, was the real driving force be­

hind the journal during' its first twelve years of publication. His list

of writings on eschatological subjects is very large, and The Prophetic

Times was simply one of many instrumentalities used by Seiss to propagate

his views. Joining Seiss were the Rev. Richard Newton, an Episcopalian

of Bhiladelphla and the Rev. George Duffield, a New School Presbyterian

of Detroit. The "others" were the Rev. John Forsythe, D.D., Dutch Re­

formed, Newburg, N. Y.; the Rev. E. E. Reinke, Moravian, Olney, 111.; the

Rev. Robert Adair, New School Presbyterian, Philadelphia; the Rev. William

Newton, Episcopal!*!!, Gambler, Ohio; the Rev. C. Colgrove, Baptist, Sar­

dinia, N. Y.; the Rev. L. C. Baker, Old School Presbyterian, Camden, N.J.;

the Rev. B. B. Leacock, Episcopalian, Harrisburg, Pa.; and the Rev. Samuel 1 Laird, Lutheran, Lancaster, Pa. None of these associated with The Pro­

phetic Times were prominent in the summer Bible conferences or in the

international prophetic conferences, although several signed the "call"

1 The Prophetic Times, IV (1866), 197.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 157

to the 1878 and 1886 conferences.

The purpose of the journal was clearly stated in an editorial which

appeared in the first number. The editor said that while "men of the

world are busy with politics, wars, and the competitions of ambition and

trade," a few friends, "impressed with the mysterious and critical char­

acter of our times, believing that the various lines of prophetic dates

are rapidly approaching their intersection, persuaded that we are on the

eve of events the most momentous in time, convinced that the public mind,

even of the Church, is not sufficiently awake to the thrilling facts of 2 the case" join together to produce a testimony to these things. After

assuring their readers that they have no connection with the erratic and

irresponsible and that they are accredited members of orthodox churches,

there follows a statement of beliefs which may be summarized in the fol­

lowing manner.

1. We are living in the last days. 2. Christ will soon come. 3. A millennium before the return of Christ is a delusion. 4. The present dispensation is preparatory to another. 5. The personal return of Christ is the hope of the church. 6. When Christ comes he will renovate the earth. 7. The:saints, together with such of the living as shall be accounted worthy of such honor, shall rise first. 8. Christ is to reign from Jerusalem. 9. Great judgments are impending over Christendom. 10. The Jews are to be restored. 11. The earth and the heavens are to be renovated. 12. Only those who are properly awake to these matters and watchful and waiting shall escape the tribulation.

The writer then adds: "We plant ourselves upon the plain letter of the

inspired word, the deity of our Saviour, his vicarious suffering for our

2 Ibid., f~(1863), 12-15.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 158 redemption and justification of the sinner by faith in his blood'1

Point 12 in the statement of belief is important because the insistence

of the editors that only those who are actually looking and waiting for

Christ at the rapture will be translated to heaven separates them theo­

logically from the others considered in this study.

For the first twelve years, The Prophetic Times was published as a

sixteen-page (5 1/2 x 8 1/2) monthly, although it came increasingly to

be published as a thirty-two page bimonthly, primarily for financial

reasons. Occasionally an enlarged edition was published. It was divided

into three departments— Special Contributions, which contained the

articles sent in by correspondents or selected articles with which the

editors were not in complete agreement; Selections, which was composed of

articles chosen from other publications, and Editorials, which was the 3 section containing the direct contributions of the editors. However,

this division was not consistently followed. It is often difficult to

determine who is speaking since only about half of the articles are

signed. In addition to these departments, there was an occasional poem,

a book report, an account of a prophetic conference held abroad,or an

answer to a correspondent's question.

There was much emphasis on the "signs of the times," especially

noting activities among the Jews, world affairs (troubled times in the

United States and Europe came in for special attention) and seeming in­

difference to religion. The editors disclaimed date setting, but their

3 Ibid. I "(1863), 90.

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position on this matter would have aroused the antagonism of most of 4 the premillennlalists of the era. In the early years there was

much discussion of Napoleon III as the anti-Christ, and the contrary

argument, published in January 1871 that "we have made no attempts to

dogmatize" (on Napoleon as the anti-Christ) sounds somewhat hollow in

view of the ardor with which the journal pointed to him in the days of 5 his glory.

The growth of The Prophetic Times was slow (1900 copies being

mailed by the end of the second year) and plagued by financial diffi­

culties. At least once a year and sometimes more frequently the editors

appealed for financial help. They appealed especially to those who were

receiving free copies, asking to remit the subscription price. Finally,

at the end of Volume XI (1873), Seiss announced that he would publish

the journal for only one more year.

4 Compare this, for example: "He have no doubt, indeed, that Satan does tempt men to over-confidence in specific calculations, and that he has done much mischief in this way; but we believe that he also has another tack in the opposite direction. . . in persuading people that not "all Scripture is profitable,' and that whatever relates to dates and numbers in the Prophecies is only dangerous and not to be meddled with. "He confess to but little sympathy with the disposition of some to harp on the chronological mistakes of the people of God in other ages, and to hold them up as an argument for letting the subject alone with­ out any definite expectations in regard to it. The time certainly will corns some day, and it will also be a time which somebody has named beforehand, and we had rather be disappointed every year for half a century, and be found expecting the Saviour when he does come, than to steer perfectly clear of all risks of mistake as to dates, and be overtaken by that day unawares. ..." ibid., II (1864), 80. Most of those considered in this study were adamantly opposed to date setting.

5 Ibid., IX (1871), 14. Compare I (1863), 17-21, 52-55, 87-89, 145- 148.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 160

At the expiration of the year, The Prophetic Times was taken over

by John G. Wilson of Philadelphia. Volumes I to IV, new series, were

published between January 1875 and December 1878 and the third series,

still under Wilson, was begun in January 1879 and lasted until 1881 when

publication ceased with Volume III, number 10. Wilson made a number of

changes in format, but the object and spirit remained the same. It was

now faithfully published each month in a twenty-four page (4-1/2 x 7)

edition, with an occasional expanded edition. Beginning with the third

series, it grew to thirty-six pages, and although Wilson never mentioned

the financial situation, the journal expired in less than seven years

after he took over.

It is difficult to measure the impact of The Prophetic Times. Its

circulation was undoubtedly small, and the men associated with it were

not closely associated with the influential Bible conference movement,

perhaps because of important differences of interpretation with those in

the "mainstream" of American premillennialism. I have found no refer­

ences to The Prophetic Times in the literature of the premillennialists

(although Seiss' other prophetic works are frequently quoted), and ex­

cept for two articles by James H. Brookes and a few others by G. N. H. P.

(George N. H. Peters?), a review of John Duffield's "Discourse" on the

second coming, and a report of the 1878 prophetic conference, there are

no other contributions to the journal by the major figures in this study.

Nevertheless, it was strongly premlllennial. It defended that view of

the Lord's return with vigor. Even a century ago writers could find

what they regarded as evidence of the soon return of the Savior.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Appendix C

Bibliography of Prominent Premillennialists

The most difficult problem which I faced in preparing this study

was locating the materials which I needed to complete it. 1 soon dis­

covered that the materials were widely scattered and that no source gave

me all the information that I needed. The Library of Congress and its

National Union Catalog were of tremendous help. But even they are not

complete. Major works by almost every premillennialist author included

in this Appendix were not located by means of either of these two inval­

uable finding aids. Furthermore, few bibliographical aids were avail­

able elsewhere. Therefore, I decided to compile my own bibliography.

This Appendix is a first step toward a bibliography of the major pre­

millennialists of the years between 1865 and 1920.

I have attempted to locate every printed work by those who are listed

in this bibliography. Some help was provided by others, but it has mostly

been a project of my own, visiting libraries and using inter-library loan

generously in an attempt to look at everything included on these pages.

The vast bibliography by Edward C. Starr, A Baptist Bibliography, 13 vols.

to date (Hamilton, N. Y.; Chester, Pa.; Rochester, 1947— ), was very help­

ful. Starr is particularly good on books, including the various editions

and printings, but he does not include articles for obvious reasons.

There are also other items missing from this monumental work. My bibli­

ography includes pamphlets and sermons as well as articles which are not

included in Starr. A few scholarly biographies have appeared in recent

years. These usually contain comprehensive bibliographies. The best of 1 these is John C. Ramsey's study of J. Wilbur Chapman. But again Ramsey's

I John Wilbur Chapman, the Man, His Methods and His Message (Boston, 1962).

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 162

bibliography Is not complete; It too does not Include articles. Alvin

John Vanderslik has written a B. D. thesis which includes a good starting 2 bibliography for A. T. Pierson, but it Is not all-inclusive. Dr. Nelson

Elliott, Director of Placement at Gordon Divinity School, is compiling a

card index on A. J. Gordon. His index includes works by Gordon, works

about him, and references to him, however slight. I received much help

from this index and in turn added three items to it. The Moody Bible In­

stitute of Chicago has nearly everything written by James M. Gray. 1 was

able to locate two Gray items not included in that excellent collection.

The published works of the premillennialists are divided, for pur­

poses of this bibliography, into three categories: (1) books, sermons,

pamphlets, tracts; (2) sermons in anthologies, and (3) articles. To give 3 further assistance to future researchers, I have Indicated by symbols

"A Bibliography of A. T. Pierson with an Analysis of His Doctrinal and Hermeneutical Principles" (Talbot Seminary, La Mirada, Cal., 1960).

These symbols, in the style used by the Library of Congress, are as f0II0W8: CLamB Biola Col., La Mirada, Cal. NN New York Public CPFT Fuller Seminary, Pasadena NNUT Union Seminary, New York CtY Yale University NRAB Amer. Bapt. His. Society DLC Library of Congress OClWHi Western Res. His. Society ICMo Moody Bible Ins., Chicago 00 Oberlin College ICU University of Chicago PCC Crozer Seminary, Chester MB Boston Public PHi Hist. Soc. of Pennsylvania MBC Congregational, Boston PPCB Phila. College of Bible MH Harvard University PPEB Eastern Baptist Seminary MH-AH Andover-Harvard Library PPL Library Co. of Philadelphia Mi Michigan State Lib., Lansing PPPrHi Presbyterian Historical Soc. MoS St. Louis Public PPRETS Reformed Episcopal Seminary NcWsW Wake Forest College PPWe Westminster Seminary NjPT Princeton Seminary RPB Brown University NBu Buffaftft and Erie Co. Public VlAlTh Va. Theol. Sem., Alexandria Library, Buffalo, N.Y. ViU University of Virginia

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 163

the location where I obtained the items in the first category. Of

course, many of them can be found in other places as well. In some

cases items are known to exist which I have been unable to locate.

For these I have given such bibliographical information as I could ob­

tain and noted them by an asterisk.

I believe the bibliography is reasonably complete in books, ser­

mons, pamphlets, tracts, and sermons in anthologies, but it is very incom­

plete in articles. It does, however, represent a start in this almost

endless field. I have made no attempt to include articles from journals

edited by the various authors included here. Many of them edited journals,

but the task of adding such articles to the list was not practical. The 4 journals and their editors are listed below.

Finally, a word must be said about manuscript sources. I am aware

of only three such collections, two of which I have personally examined,

one with great care. The papers of A. J. Gordon are in the archives of

Gordon College, Wenham, Mass. Through the kind permission of Mr. C.

Milburn Keen, Director of Winn Library, I have carefully reviewed these

manuscripts. The Gordon papers are not catalogued, but they include

personal letters to his wife and family, newspaper clippings, particularly

reviews of Gordon's books and obituary notices, manuscript sermons and

manuscript copies of his books. Certainly the raw material for a scholarly

4 James H. Brookes, The Truth Robert Cameron, Watchword and Watchword and Truth Henry W. Frost, China's Millions (organ of the China Inland Mission) A. J. Gordon, Watchword James M. Gray, The Institute Tie (and its successors, Christian Workers Magazine and Moody Bible Institute Monthly) L. W. Munhall, The Methodist A. T. Pierson, Missionary Review of the World R. A. Torrey, The Institute Tie and King's Business S. H. Tyng, Jr., The People's Pulpit

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 164

life of Gordon is there. Dr. Elliott plans such a biography in the

future. The manuscripts at Moody Bible Institute, which relate primarily

to Moody's Chicago activities and to the affairs of the Institute, contain

letters and material relating to several in this study. During the course

of several hours among these manuscripts, I found nothing relating to pre­

mil lennial ism. The papers of A. C. Dixon are located in the Dargan-Carver 5 Library of the Southern Baptist Convention, Nashville, Tenn. If other

manuscript collections exist, I have not been successful in finding them.

It has been exciting to compile this bibliography, and I hope it

will be of great value to future scholars who might choose to inves- 6 tigate certain aspects of premillennialism in America.

5 The Dixon papers are briefly described in The National Union Catalog of Manuscript Collections, 1963-64 (Washington, 1965), pp. 200, 201. Includes correspondence with R. A. Torrey.

6 In order to make it unnecessary to repeat the names of journals with long titles, abbreviations have been used as follows: C W M Christian Workers Magazine M R W Missionary Review of the World R £ W Record of Christian Work T H R The Homiletic Review W & T Watchword and Truth

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 165

BROOKES, James H.

Books, Sermons, Pamphlets, Tracts

Alleged Errors of the Bible (Glasgow, n.d.), 15 p. ICMb rpt. from God Spake All These Words

Argument of . . . Delivered before the General Assembly of the Pres­ byterian Church of the United States, on the 31st of May, 1866 in Defense of the Louisville Presbytery . . . (St. Louis, 1866), 19 p. NjPT

Bible Reading on the Second Coming of Christ (Springfield, 111., 1877), 79 p. DLC Part I of Present Truth

Chaff and Wheat, a Defense of Verbal Inspiration (New York, 1891), 46 p. NjPT

The Christ (New York, 1893), 287 p. DLC

Coming and Appearing of Our Lord (Chicago, n.d.), 24 p. 00

"The Days of the Son of Man," Are They to Be? a Present Day Question (London, 1887), 191 p. NNUT

Did Jesus Rise? A Book Written to Aid Honest Skeptics (St. Louis, n.d.), 151 p. DLC rpt. as Did Jesus Rise? A Book Written to Remove Doubts (New York, 1945), 126 p.

Fifty Reasons for Believing the Bible (Chicago, 1892), 23 p. CLamB

From Death unto Life: or the Sinner Saved (St. Louis, n.d.), 132 p. NNUT See Life Through the Living One

God Spake All These Words (St. Louis, 1895), 152 p. PPWe

He is Not Here, the Resurrection of Christ (Philadelphia, 1896), 170 p. DLC

The Holy Spirit (St. Louis, n.d.), 95 p. PPEB

How Far Is the Bible Inspired (Toronto, n.d.), 66 p. NjPT

How to be Saved; or the Sinner Directed to the Saviour (Chicago,1864), 126 p. NjPT

How to Use the Bible (St. Louis, n.d.), 46 p. NjPT

"I Am Coming," A Book of "That Blessed Hope" (London, 1895), 176 p. ViU See Till He Come

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission 166

BROOKES, James H. (cont'd)

The liner rant Bible (Chicago, 1892), 27 p. ICMo

In Memoriam, Hamilton Rowan Gamble, Governor of Missouri (St. Louis, 1864) DLC A member of Brookes' St. Louis church. Funeral oration, pp. 80-94

Is the Bible Inspired? (St. Louis, n.d.), 128 p. NjPT

Is the Bible True? Seven Addresses (St. Louis, 1877), 237 p. NjPT

Israel and the Church (New York, n.d.), 199 p. PPEB

* Life Received and Nourished, 26 p. rpt. from From Death unto Life

Life Through the Living One (London, 1888), 112 p. CLamB See From Death unto Life

Maranatha, or, the Lord Cometh (St. Louis, 1874), 545 p. PPEB

Hay Christians Dance? (St. Louis, 1869), 143 p. DLC

A Memorial Sermon, Delivered on the 25th Anniversary of the Organ­ ization of the 2nd Presbyterian Church, St. Louis, October 11, 1863 (St. Louis, 1864), 23 p. NjPT

The Modern Dance (Chicago, n.d.), 119 p. DLC'

The Mystery of Suffering (New York, 1890), 155 p. PPWe

An Outline of the Books of the Bible (Chicago, n.d.), 179 p. NjPT

Present Truth: Being the Testimony of the Holy Ghost on the Second Coming of the Lord, the Divinity of Christ, and the Personality of the Holy Spirit (Springfield, 111., 1877), 236 p. ViU See Bible Reading

Salvation: The Way Made Plain (London, 1891), 171 p. NNUT See The Way Made Plain

Spiritism in the Bible, An Inquiry into the Teaching of Holy Scripture Concerning Communication between Man and Spirits, Being a Letter to a Friend (St. Louis, n.d.), 133 p. NNUT

* Stumbling Blocks Removed, 48 p .

Subjection to Civil Rulers: The Christian's Duty, a Fast-day Ser­ mon: Preached Thursday, April 30, 1863, in the 2nd Presby­ terian Church, St. Louis (St. Louis, 1863), 16 p. NjPT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 167

BROOKES, Janies H. (cont'd)

Testimony of History to the Bible (Chicago, 1892), 24 p. ICMo

Till He Come (New York, 1895), 172 p. PPCB

The Way Made Plain (Philadelphia, 1871), 490 p. CPFT rpt. (Nashville, 1937), 111 p. DLC See Salvation

What Is Sin? (Bellefonte, Pa., n.d.), 8 p. NjPT

Woman in the Church (New York, n.d.), 16 p.

with Arno C. Gaebelein Apostacy and Separation (New York, 1920), 30 p.

Sermons In Anthologies

"Abiding in Christ and Practical Results," in Clifton Springs Bible Readings (Chicago, 1879), pp. 94-95

"The Coming of Christ: Personal and Premillennial," in The Second Coming of Our Lord, Being Papers Read at a_ Conference Held at Niagara, Ontario, July 14-17, 1885 (Toronto, n.d.), pp. 31-56

"The Coming of the Lord in its Relation to Christian Doctrine," in West, Nathaniel, ed., Premillennial Essays of the Prophetic Conference (Chicago, 1879), pp. 270-312

"The Great Commission," in Shanks, T. J., ed., Gems from Northfield (Chicago, 1881), pp. 210-216

"The Holy Spirit," in Moody Bible Institute Lectures Delivered by Noted Speakers During the World's Fair Season (Chicago, 1896), pp. 31-38 a "Inspiration of the Bible," in Words of Worth from the Chicago Christian Convention (Chicago, 1882), pp. 89-102

"The Inspiration of the Old Testament," in Moody Bible Institute Lectures (Chicago, 1896), pp. 39-49

"Isaiah," in Mmhall, L. W., ed., Anti-Higher Criticism (New York, 1893), pp. 165-190

"Leaven," in Clifton Springs Bible Readings (Chicago, 1879), pp. 96-102

"The Testimony of the Bible to Its Own Integrity," in Munhall, L. W., ed., Anti-Higher Criticism (New York, 1893), pp. 331-354

"Theories of Inspiration," in Pierson, A. T., ed., The Inspired Word (London, 1888), pp. 145-165

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission 168

BROOKES, James H. (cont'd)

Articles

"As the Manner of Some Is," King's Business, III (1912), 26-27; IV (1913), 18-19 IV "Awake Thou That Sleepest," Our Hope, VIII (1901-02), 73-75

"The Bride and the Book," Watchword, IV (1881-82), 31-32 rpt. from The Truth

"Christ our Redeemer in the Epistles and Revelation," King's Business, II (1911), 31-32

"Christ Unique," ibid., XV (1924), 552, 606-607

"Coming for and with the Saints," ibid., VII (1918), 889-892

"Death Not the Coming of the Lord," Our Hope, IX (1902-03), 189-193

"Denying the Resurrection— A Form of Infidelity," King's Business, XXIII (1932), 110, 117

"The Eagle and Her Young," Watchword, VIII (1885-86), 61-62

"The Faith-Cure Business," King's Business, XIV (1923), 473-474

"Four, Six and Two Tracks," ibid., II (1911), 234

"Go Forward," Our Hope, VII (1900-01), 54-56

"The Gospel of Eternal Life," Watchword, II (1879-80), 225-226

"His Coming and His Appearing," King's Business, XV (1924), 415

"How I Became a Premillennialist," Our Hope, III (1896-97), 92-94 rpt. King's Business, I (1910), 132-133

"How to Begin the New Year," King's Business, XVIII (1927), 10-11

"Inspiration of the Word of God," ibid., II (1911), 148-150

"Kept Out of the Hour," Our Hope, VI (1899-1900), 153-157

"The Lion's Pet," Watchword, III (1880-81), 239-241

"Nakedness of Adam," Our Hope, VII (1900-01), 159-162

"Origin of the Bible," King's Business, I (1910). 49-50

"Our Saviour's Regard for Scripture," ibid., VI (1915), 605-608

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. BROOKES, James H. (cont'd)

"Outline of the Book of Revelation," Our Hope, XIII (1906-07), 95-100

"Practical Value of the Doctrine of our Lord's Second Coming, in its Relations to other Truths and to Christian Experience," Waymarks in the Wilderness and Scriptural Guide, IX (1871), 228-247

"Saved for Glory," Our Hope, VII (1900-01), 52-54

"Seventh Day People," King's Business, III (1912), 74-75

"Signing His Name," ibid., XV (1924), 14

"Sufferings and Glory," Our Hope, VII (1900-01), 13-16

"What Do You Want?" King's Business, III (1912), 3-4

"What Is a Premillennialist?" Our Hope, XIX (1912-13), 289-291

"Who Shall be Caught Up," ibid., VII (1900-01), 403-406

CAMERON, Robert

Books, Sermons, Pamphlets, Tracts

The Doctrine of the Ages (New York, 1899), 165 p. DLC

The First Epistle of John; or, God Revealed in Life, Light, and Love (Philadelphia, 1899), 274 p. NjPT

Scriptural Truth about the Lord's Return (New York, 1922), 176 p. DLC

Sermons in Anthologies

"Eschatology of Jesus," in Addresses of the International Prophetic Conference held December 10-15, 1901 . . . Boston, Mass. (Boston, n.d.), pp. 73-94

Articles

"Babylon to be Rebuilt," Christian Workers Magazine, XIV (1913-14), 385-388

"Discrediting the Second Advent," Our Hope, II (1895-96), 66-69, 92-94 rpt. from The Truth, XXI (1895), 166-171

"The Kejr Key to the Psalms Titles," The Bible Student, IX (1904), 366-368

"New Light on the Psalms," ibid., IX (1904), 460-470 rpt. from Bibliotheca Sacra, LXI (1904), 689-710

with permission of the copyright owner. Further reproduction prohibited without permission. 170 CAMERON, Robert (cont'd)

"Notes on Revelation 14," Record of Christian Work, XLI (1922), 205-207

"Paul at EphegHs," The Homiletic Review, VIII (1884), 931-

MIA Progressive Revelation' Professor Mathews*False Views," The Bible Student, XIV (1906), 322-327 rpt. from Watchword and Truth

"Revelation 15 and 16," RCW, XLI (1922), 625-627

"Wine— Spirit— Drunk— Filled," The Truth, XVI (1890), 324-326

CHAPMAN, J. Wilbur

Books, Sermons, Pamphlets, Tracts

And Judas Iscariot (Chicago, 1906), 403 p. DLC

"And Peter"and Other Sermons (Chicago, 1895), 120 p. ICMo

Another Mile and Other Addresses (New York, 1908), 157 p. DLC

Awakening Sermons (New York, 1928), comp, and ed. by Edgar W. Work 186 p. DLC

ed., The Bible Readers' Aids Prepared for the New Century Bible (n.p., 1900), 268 p. DLC

Conversion (n.p., n.d.), 16 p. ICMo

comp., Day After Day, ii Manual of Devotions for Individual and Family Use (Philadelphia, 1919), 106 p. NjPT

Day By Day; or, Meditations for the Morning Watch (Boston and Chicago, 1901), 113 p. ICMo

Decision Day in the Sunday School (Chicago, n.d.), 16 p. ICMo

preface, Norton, W. Lockhart, Drifting Wreckage, a Story of Rescue in Two Parts (London, n.d.) NN

Evangelistic Sermons (New York, 1922) comp, and ed. by Edgar W. Work, 219 p. NjPT

Fishing for Men(Chicago, 1904), 202 p . DLC

How They Do It; or, "Drawing the Net," (Chicago, 1907), 6 p. ICMo

From Life to Lifei Illustration and Anecdotes for the Use of Religious Workers and for Private Meditation (Boston and Chicago, 1900) 169 p. flLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 171 CHAPMAN, J. Wilbur (cont'd)

The Ivory Palaces of the King (New York, 1897), 75 p. ICMo

Kadesh-Barnea; or, the Power of _a Surrendered Life (New York, 1897), 124 p. PPEB

The Life and Work of D. I.. Moody (Philadelphia, 1900), 555 p. NjPT

The Life of Blessing (Dayton, 1899), 139 p. ICMo

intro., Meyer, F. B., Light on Life's Duties (New York, 1895) NN

Light on the Way, 4th ed. (London, n.d.), 96 p. DLC

The Lost Crown (Chicago, 1898), 124 p. ICMo

The Man Who Said He Would (Boston and Chicago, 1902), 87 p. DLC

The Minister's Handicap, 2nd ed., (New York, 1918), 158 p. DLC

intro., The Pastor His Own Evangelist (Cleveland, 1910), 477 p. PPCB

Personal Dealing with Men and Women (London, n.d.), 31 p. ICMo

The Personal Touch (New York, n.d.), 180 p. PPEB

The Personal Workers Guide (New York, 1915), 80 p. DLC

Chapman's Pocket Sermons, No. JL (New York, 1910), 80 p. DLC

Power (New York, 1912), 127 p. DLC Chapters 2-4 rpt. of Received Ye the Holy Ghost?

The Power of a Surrendered Life; or, Turning Back at Kadesh-Bamea (Chicago, 1901), 124 p. PPCB

Present-Day Evangelism (New York, 1903), 245 p. DLC

Present Day Parables (Cleveland, 1900), 189 p. DLC

The Problem of the Work (New York, 1911), 255 p. DLC

comp., Psalms and Hymns of Praise (Philadelphia, 1898) PPPrHi

A Reason for My Hope (New York, 1916), 27 p. ICMo rpt. from Our Hope

Received Ye the Holy Ghost? (New York, 1894), 127 p. DLC

Revivals and Missions (New York, 1900), 220 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission 172

CHAPMAN, J. Wilbur (cont'd)

Revival Sermons (New York, 1911), 237 p. DLC

The Secret of a Happy Day (Boston and Chicago, 1899), 103 p. PPPrHi

S. H. Hadley of Water Street (New York, 1906), 289 p. DLC

comp., Songs of Praise, No. 1 (Philadelphia, 1904), 160 p. PPPrHi

The Spiritual Life of the Sunday School (Boston and Chicago, 1899) 62 p . DLC Pirst appeared in Sunday School Times

The Surrendered Life, Quiet Hour Meditations (Boston and Chicago, 1899), 79 p. DLC

When Home is Heaven (New York, 1917), 296 p. DLC

comp., Winona Hymns (Philadelphia, 1906) PPPrHi

with others Hall, William P. and Chapman, Christian Hymns No. 1 (Philadelphia, 224 p. PPPrHi

Pugh, 0. F. and Chapman, Songs of Praise, No. 2 (Philadelphia, 1905) 183 selections PPPrHi

Weeden, W.S. and Chapman, Choice Hymns, No. 1 (Philadelphia, 1902) 136 hymns PPPrHi

Sermons in Anthologies

"The After-meeting," in Evangelistic Sermons (Philadelphia, 1909), pp. 277-286

"And Destroy Jesus," in Winona Echoes, 1913 (Winona Lake, 1913), pp. 296-305

"A Broken Family Circle," in Winona Echoes, 1911 (Winona Lake, 1911), pp. 164-172

"A Forsaken Minister," in Winona Echoes, 1911 $p. 136-143

"The Lord's Return," in Light on Prophecy (New York, 1918), pp. 354-359

"Lord to Whom Shall We Go?" in Winona Echoes, 1911, pp. 37-43

"A Model Peeacher and a Great Sermon," in Evangelistic Sermons (Philadelphia, 1909), pp. 69-81

"An Obscured Vision," in Winona Echoes, 1904 (Chicago, 1905), pp. 5-18

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. CHAPMAN, J. Wilbur (cont'd)

"An Old-Fashioned Home," in Sunday Half Hours with Great Preachers (Philadelphia, 1907), pp. 637-649

"The Power of Love," in Winona Echoes, 1907 (Winona Lake, n.d.), pp. 3-

"Revival Movements in the Nineteenth Century," in Grant, William D., ed.,Christendom Anno Domini MDCCCCI (New York, 1902), pp. 61-72

"Reviving Old Customs: Thanksgiving Sermons," in Hallock, G. B. F., ed., One Hundred Best Sermons for Special Days and Occasions (New York, 1930), pp. 477-482

"Saved When the Lord Appears," in Christ and Glory (New York, n.d.), pp. 99-108

"The Victorious Life," in Winona Echoes, 1916 (n.p., 1917), pp. 45-52

"What Must I Do to Be Saved?" in The Way of Life (Chicago, 1895), pp. 21-32

Articles

"The Cross of Our Lord Jesus Christ," The Institute Tie, X (1909-10), 469-471

"Did Ye Receive the Holy Ghost?" The Truth, XX (1894), 495-499

"Evangelists," Record of Christian Work, XIX (1900), 100-104

"The Full Gospel," The Homiletic Review, XXX (1895), 421-424

"Grieving the Spirit," Northfield Echoes, III (1896), 446-452

"The Infilling with the Holy Spirit," T H R, XLI (1901), 120-124

"The Kingdom of God," Northfield Echoes, I (1894), 472-479

"The Limitations of Professional Evangelism," ]T It R, XXXV (1898), 311-313

"Lost and Found,? Northfield Echoes, VI (1899), 123-130

"Our Unanswered Prayers," King's Business, XX (1929), 265-267

"Our Great High Priest," R C W, XVII (1898), 457-460

"Preparing for the Winter Campaign: An Appeal to the Ministry by an Evangelist," T H R , XXX (1895), 274-278

"Prescription for Peace," King's Business, LV (1964), 40-41

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 174

CHAPMAN, J. Wilbur (cont'd)

"A Reason for My Faith," Our Hope, XXII (1915-16), 356-357

"Sealed for Service," Northfield Echoes, II (1895), 85-94

"Why Some Fail," Watchword and Truth, XXXVII (1915), 112-114

"The Winona Bible Conference," RCW, XVI (1897), 323-324

CHENET, Charles E .

Books, Sermons, Pamphlets, Tracts

The Barefoot Maid at the Fountain Inn (Chicago, 1912), 41 p. DLC

A Belated Plantagenet (Chicago, 1914), 54 p. DLC

The Enlistment of the Christian Soldier, £ Manual for Candidates for Confirmation (Chicago, 1893), 91 p. DLC

The Evangelical Ideal of £ Visible Church, £ Sermon Preached before the Second General Council of the Reformed Episcopal Church in the City of New York, Wednesday, May 13, 1874 (Philadelphia, 1874), 21 p. NjPT

The Handful of Seed and the Harvest, £ Sermon Preached at the Conse­ cration of the Rev. William T. Sabine, D. D., as £ Bishop of the Reformed Episcopal Church, in the First RE Church, New York City, Wednesday, October 22, 1902 (Philadelphia, 1902), 16 p. NNUT

Have Reformed Episcopalians Created a New Church? (n.p.,n.d.), 4 p. PPRETS

A King of France Unnamed in History (Chicago, 1902), 86 p. DLC

Loyalty to the Reformed Episcopal Church (Philadelphia, 1884), 16 p. PPRETS

A Neglected Power and Other Sermons (New York, 1916), 222 p. DLC

Personal Reminiscences of the Founding of the Reformed Episcopal Church, an Address Delivered in Chris t Memorial Church, Philadelphia, Pa., Tuesday evening, October 7, 1913 (Philadelphia, 1913), 19 p. MH

The Reformed Episcopal Church, £ Sermon Preached in Christ Church, Chicago, December 7, 1873 (Chicago, 1874), 20 p. Mi

The Reformed Episcopalian at the Baptismal Font (Philadelphia, 1888 ), 25 p. PPRETS

The Second Norman Conquest of England (Chicago, 1907), 50 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission 175

CHENEY, Charles E. (cont'd)

Sermons (Chicago, 1880), 375 p. PPRETS

Taking God at His Word, a letter to a Friend, 3rd ed. (n.p., n.d), 8 p. NNUT

A Twelve Years1 Retrospect, an Anniversary Sermon, Preached in Christ Church, Chicago, Sunday morning, March 10, 1872 (n.p., n.d.), 16 p. NN

What Do Reformed Episcopalians Believe? Eight Sermons Preached in Christ Church, Chicago (Philadelphia, 1888), 193 p. VlAITh rev. ed. What Reformed Episcopalians Believe (n.p., 1961), 101 p.

What is the Reformed Episcopal Church? 5th ed. (n.p., 1913), 20 p. NNUT

Where I Stand (Philadelphia, n.d.), 8 p. ICMo

A Word to Old-Fashioned Episcopalians (Chicago, 1916), 16 p. NNUT

Sermons in Anthologies

"Eli Trembling for the Ark, a Discourse Delivered Sunday, Janaary 12, 1873 in Christ Church" in The Chicago Pulpit (Chicago, 1873), pp. 35-44

"Gold Getting, a Sermon Preached on Sunday Evening, February 3, 1872 in Christ Episcopal Church," in ibid. (n.p., n.d.), pp. 67-76

"Address by . . ." Lincoln Birthday Service, February 12, 1914 (n.p., n.d.)

"The Summer Vacation, a Discourse Delivered in Christ Church, Sunday, July 6," in The Chicago Pulpit (Chicago, 1873), pp. 263-270

Articles

"Failure in the Ministerial Supply— Its Causes and Its Remedy," The Bible Student, X (1904), 183-185 rpt. from Evangelistic Episcopalian (February, 1909)

"Praying for the Standard Bearer," Christian Workers Magazine, XI (1910-11), 353-356

"Reminiscences of Mr. Moody," ibid., XI (1910-11), 598-599

CLARK, William W.

Books, Sermons, Pamphlets, Tracts

Notes of Bible Readings Given by . . . at^ the Young Men's School at Mt. Hermon and the Young Ladies' Seminary at Northfield (Mt. Hermon, Mass., 1888), 24 p. NNUT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 176

CLARK, William W. (cont’d)

Sermons in Anthologies "The Titles of Jesus," in Clifton Springs Bible Readings (Chicago, 1879), pp. 69-74

Articles

"Methods of Bible Study," The Truth, IX (1883), 468-471

"The New Covenant," King’s Business, XX (1929), 171-172

"Outline of the Revelation," The Truth, IV (1878), 40-46

"Russellism and the Resurrection Body," King's Business, XIX (1928), 219-220

"The Testimony of the Word to Itself— Gospels, Acts, Revelation," The Truth, VI (1880), 522-524

CRAVEN, Elijah R.

Books, Sermons, Pamphlets, Tracts

Address to the Presbyteries of the Presbyterian Church in the United States of America (New York, 1884), 12 p. NjPT

Case o£ . . . Against the Rev. I. M. See in the Presbytery of Newark and the Synod of New Jersey (n.p., n.d.), 16 p. NjPT

The Constitution of Courts of Appeal in the Presbyterian Church (n.p., n.d.), 16 p. PPPrHi rpt. from The Presbyterian

Historical Sermon, Delivered on the 50th Anniversary of the Organ­ ization of the Third Presbyterian Church, Sunday, June 14, 1874 (Newark, 1874), 52 p. NjPT

The Inductive Sciences of Nature and the Bible (n.p., n.d.), 16 p. NNUT rpt. from Presbyterian Quarterly and Princeton Review, October, 1877

In Memoriam, Sermon and Oration, with the Proceedings of Protection Lodge No. 28, I. 0. 0: F., New Jersey in Commemoration of Col. Isaac M. Tucker (Newark, 1862), 42 p. MB

Religious Defect of the Constitution of the United States (n.p., n.d.), 7 p. NjPT rpt. from The Christian Statesman, March 2, 1868

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 177

CRAVEN, Elijah R. (cont'd)

Report of Committee on Appellate Courts, Presented to the General Assembly of the Presbyterian Church inthe USA, May, 1865 (New York, 1865), 20 p. NjPT

Speech on the Revision of the Confession of Faith, Delivered before the Presbytery of Newark, February 5, 1890 (Philadelphia, 1890), 23 p. NjPT

with Louis F. Benson Selections from the Psalter for Use in the Services of the Churches (Philadelphia, 1896), 109 p. NjPT

Sermons in Anthologies

"The Coming of the Lord in its Relations to Christian Doctrine," in West, Nathaniel, ed., Premillennial Essays of the Prophetic Conference (Chicago, 1879), pp. 462-469

Articles

"Comments on The Teaching," The Journal of Christian Philosophy III (1883-84), 410-426

"The Constitution of the Presbyterian Church in the USA— What It Is and the Mode of Amending It," Presbyterian Review, VIII (1887), 85-101

"How May the Ministry Increase its Efficiency and Usefulness?" The Homiletic Review, XI (1886), 122-128

"The Nicene Doctrine of the Homoousion," Bibliotheca Sacra, XLI (1884), 698-760

"The Revised Book of Discipline," Presbyterian Review, IV (1883), 44- 68

DIX0N, A. C.

Books, Sermons, Pamphlets, Tracts

* Advent Testimony Addresses; Delivered At Queen's Hall, London, Dec. 13, 1917 (London, 1918), 119 p.

ed., Back to the Bible: The Triumphs of Truth (London, nd.), 239 p. NcWsW

* The Bible as Literature and How Much More (Boston, n.d.), 15 p. NRAB

* The Birth of Jesus (Los Angeles, 1928)

The Bright Side of Death (Binghamton, N.Y., 1938), 61 p. ICMo

The Bright Side of Life (London, n.d.), 221 p. NcWsW

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 178

DIXON, A. C.

The Christian Science Delusion (Boston, 1906), 42 p. NjPT

* Destructive Criticism vs. Christianity (Los Angeles, n.d.)

* Divorce and Remarriage as Taught by Jesus (n.p., 1928)

Dodens ljusa sida (Stockholm, 1927), 48 p. NN

Evangelism Old and New; God's Search for Man in All Ages (New York, 1905), 209 p. DLC

The Facts Against Evolution (New York, n.d.), 26 p. ICMo

The Fatherhood of God and Brotherhood of Man (n.p., n.d.), 19 p. ICMo

The Glories of the Cross (London, n.d.), 253 p. DLC Sermons preached in Metropolitan Tabernacle, rpt. in 1962.

The God Man (Baltimore, 1891), 64 p. NNUT

The Gospel in the Open Air (Philadelphia, n.d.), 12 p. ICMo

Heaven on Earth (Chicago, n.d.), 119 p. NcWsW

ed., The Holy Spirit in Life and Service (New York, 1895), 144 p. DLC

* How Christian Science Contradicts the Bible (n.p., 1928)

Is the Bible a Sectarian Book? (n.p., n.d.), 16 p. ICMo

Is Christian Science a Humbug? (Boston, 1901), 31 p. DLC

Lights and Shadows of American Life (New York, 1898), 197 p. NjPT

Milk and Meat: Twenty-four Sermons (New York, 1893), 275 p. ICMo

* Missions in the Southern States, a Southern Crisis (Baltimore,

* Myths and Moths of Criticism (n.p., 1928) rpt. from King's Business XII (1921), 323-326

ed/, The Person and Ministry of the Holy Spirit (Baltimore, 1890), 187 p. DLC

Peter vs. the Pope. Romanism in the Light of the Bible (Baltimore, n.d.), 16 p. MBC

* Points in the Baptist Position (Philadelphia, n.d.), 12 p. NRAB

Present Day Life and Religion, £ Series of Sermons on Cardinal Doc­ trines and Popular Sins (Cleveland, 1905), not paged DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 179

DIXON, A. C.

The Prophet Jonah (Los Angeles, 1921), 30 p. CPFT

Rome and the Bible (Baltimore, 1895). 113 p. NcWsW

Sidney Lanier, the Johns Hopkins Poet, an Appreciation (n.p., 1925), 10 p. DLC

Speaking with Tongues (Chicago, n.d.), 28 p. ICMo

Spiritism: Jte jLt of God or the Devil7 (New York, n.d.), 22 p. ICMo

Through Night to Maiming (London, 1913), 244 p. NjPT

The Touches of God (Los Angeles, 1921), 13 p. CLamB

The True and the False (Baltimore, 1890), 173 p. NjPT

Victory (Los Angeles, n.d.), 14 p. ICMo

* What the World Owes to the Methodists (Boston, 1904), 15 p. NRAB

Why I am a Christian (Los Angeles, 1921), 72 p. CLamB

Why I am an Evangelical Christian and Not a Modernist (London, n.d.), 24 p. ICMo

The Young Convert's Problems and Their Solution (New York, 1906), 93 p. DLC

Sermons in Anthologies

"The After-Meeting," in Torrey, R. A., ed., How to Promote and Con­ duct a Successful Revival (New York, 1901), pp. 162-171

"Antichrist and Armageddon," in Winona Echoes, 1915 (n.p., 1915), pp. 57-62

"The Bible at the Center of the Modern University," in Baptist Funda­ mentals; Being Addresses Delivered at the Pre-Convention Confer­ ence at Buffalo, June 21 and 22. 1920 (Philadelphia, 1920), 117- 140

"The Bible a Revelation, not an Evolution," in Morgan, J. Vymway ed., Theology at the Dawn of the Twentieth Century (Boston, 1900), pp. 101-133

"The Birth of Jesus," in The Great Sacrifice; or, What the Death of Christ Has Wrought (Kilmarnock, Scotland, n.d.), pp. 48-59

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 180

DIXON, A. C. (cont'd)

"The Call of God In this World Crisis," in Winona Echoes, 1915 (n.p., 1915), pp. 53-56

"The Cross of Christ in Its Deeper Meaning," in Winona Echoes, XXVII (Warsaw, Ind., n.d.), pp. 78-84

"Dwight Lyman Moody," in Grant, William D., Christendom Anno Domini MDCCCCI (N6w York, 1902), pp. 148-154

"The Fulness of God," in Moody Bible Institute Lectures (Chicago, 1896), pp. 59-64

"The Glories of the Cross," in Winona Echoes, 1915 (n.p., 1915), pp. 70-75

"The Person and Work of the Holy Spirit," in Bible League Summer Conference, Llttlehampton, 1914 (London, n.d.), pp. 145-198

"Reconstruction," in Winona Echoes, 1919 (Winona Lake, 1919), pp. 63-75 Also published as The Facts Against Evolution

"A Song of Victory," in Winona Echoes, 1915 (n.p., 1915), pp. 63-69

"The Transfiguration: the Unveiling of Deity," in Winona Echoes, 1919 (Winona Lake, 1919), pp. 51-56

"Victory," in Winona Echoes, 1919 (Winona Lake, 1919), pp. 57-62

"The Whole Christ and the Whole Bible for the Whole World," in Scriptural Inspiration versus Scientific Imagination (Los Angeles, 1922), pp. 99-107

"World Movements, Their Sources and Perils," in Winona Echoes (Warsaw, Ind., n.d.), pp. 85-

Articles

"Babel-Building," Watchword, XVII (1895), 133-135

"The Backslider's Hope," Northfield Echoes, V (1898), 398-402

"The Bible and the Nation,” Christian Workers Magazine, XI (1910-11) 923-931

"The Bible and the Origin of Life," ibid., XIV (1913-14), 78-80

"The Bible as Literature and How Much More," The Bible Student, IX (1904), 588-596 rpt. King's Business, XIII (1922), 450-454

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 181

DIXON, A. C. (cont'd)

"The Bible in the Light of the Bible," King's Business, XI (1920), 444-447

"Bible Study," Record of Christian Work. XVI (1897), 283

"The Birth from Above," King's Business, XV (1924), 70, 118-119

"The Birth of the World’s Saviour," ibid., XIX (1918), 731-732

"The Book of Genesis," The Institute Tie, VIII (1907-08), 107-108

"The Certainty of Scripture," King's Business, XII (1921), 16

"Christmas Every Day," R £ W, XXII (1903), 790-792

"A Cross-examination of Resurrection Witnesses," King's Business, XIX (1928), 217-219

"Destructive Criticism vs. Christianity: An Espose of Fosterlsm," The Bible Student, XII (1905), 447-451; XIII (1906), 35-40

"The Development of the Down Grade," King's Business, X (1919), 902-904

"The Dying Grain of Wheat," Northfield Echoes, III (1896), 399-406

"Faith and Force," The Homiletic Review, XXXIII (1897), 422-425

"Faith Cure According to James," ibid., XXVI (1893), 148-152

"The Footprints of God in the Temperance Movement," £ W M, XV (1914-15), 747-750

"The Fruits of Liberalism in New England," The Bible Student, XII (1905), 216-219

"God's Lovingkindness," Northfield Echoes, II (1895), 294-299

"The Gospel in the Open Air," The Institute Tie, III (1902-03), 412-414

"A Great Revival," Watchword and Truth, XXIII (1901), 110-113

"The Greatest Need of the Greater New York," T H R, XXXVIII (1899), 519-520

"The Greatest Need of the Hour," King's Business, XII (1921), 542-544

"The Greatest Sunrise of the Ages," £ W M, XII (1911-12), 255-256

"Heart Music," Northfield Echoes, VII (1900), 425-429

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 182

DIXON, A. C. (cont'd)

"Heaven on Earth," Ibid.. Ill (1896), 283-290

"Heavenly Prayer," King's Business, XX (1929), 219-220

"The Hero of Faith," Northfield Echoes, II (1895), 17-23

"The Ideal Prayer," The Institute Tie, X (1909-10), 453-457

"The Incarnation as Tested by the Temptation," King * s Business, V (1914), 5-12

"The Incarnation: the Cross," Ibid., V (1914), 192-199

"The Incarnation: the Second Coming the Consummation of the In­ carnation," dhld., V (1914), 259-266

"Influence and Power," The Truth, XXII (1896), 478-480 rpt. from T H R , XVIII (1889), 429-431

"Inspiration and Information," Northfield Echoes, IX (1902), 375-380

"The Inter-Church World Movement," King's Business, XI (1920), 549-551

"The Invisible Christ," Northfield Echoes, VIII (1901), 361-366

"Jesus Christ, the Altogether Lovely," King's Business, XI (1920), 156-160

"Judges, the Book of Heroes," The Institute Tie, VII (1906-07), 390-391

"The League of Nations," King's Business, X (1919), 402-405

"Marriage and Divorce as Taught by Christ," ibid., XI (1920), 644-646

"A Message to All Kinds of Unbelievers," ibid., XI (1920), 929-930

"Modern Myths of Unbelief," The Bible Student, XII (1905), 279-281

"The Origin of Things as Revealed in Genesis," ibid., XIII (1906), 182=190

"Ought Not Christ to Have Suffered?" King's Business, XI (1920), 351-352

"Ought There to be a Hell?" The Institute Tie, X (1909-10), 125-126

"The Passing of Evolution," CWH, XI (1910-11), 21

"Points for Fishermen," King's Business, XIV (1923), 576-578

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 183

DIXON, A. C. (cont’d)

"Precious Death," IHR, XXVII (1894), 546-547

"Raising Dry Bones," The Institute Tie, IX (1908-09), 104-107

"Ruth, the Heroine of Love," Ibid., VIII (1907-08), 355-357

"Salvation during the Preaching," ibid., VII (1906-07), 269-272

"Samuel the Seer," The Institute Tie, VII (1906-07), 486-487

"Scientific Vagaries and Spiritist Vaporings," King’s Business, XI (1920), 745-746

"Seek Things Above," T H R , XX (1890), 146-149

"Should a God of Love Have a Hell in the Universe," King’s Business, XIV, no. 11 (1923), 74-75, 116

"Solomon, the Wise,” The Institute Tie, VIII (1907-08), 252-253

"Some Crises in My Spiritual Life," ibid., X (1909-10), 377-381

"The Source of Power," King's Business, VIII (1917), 588

"Speaking with Tongues," ibid., XIII (1922), 14-19

"The Streets of the City," THR, XXII (1891), 431-434

"The Theatre vs. the Church," King's Business, IV (1913), 140

"The Transfiguration: the Unveiling of the Incarnation," ibid., V (1914), 76-82

"The Trial and Triumph of Faith," Northfield Echoes, II (1895), 472-478

"The Unitarian Type of Unbelief," The Bible Student, X (1904), 249-259 rpt. in The Institute Tie, VlTTl906-07), 549-552; VIII (1907-08), 13-16

"The Unity of Pentecost," The Institute Tie, III (1902-03), 166-167

"The Virgin Birth of Christ, the Great King," King’s Business, XI (1920), 1118-1121

"Wake Up!" Northfield Echoes, IV (1897), 377-382

"A Whole Christ for the Whole World," King’s Business. XIV (1923), 236-239

"Why I am a Christian," ibid., XI (1920), 261-262

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 184

DUFFIELD, John T.

Books, Sermons, Pamphlets, Tracts

* Address at the Funeral of Dr. Mann, Oct. 19, 1891 (Princeton, 1891), 4 p.

The Anthropology of Evolutionism and the Bible (Princeton, 1878), 32 p. DLC rpt. from Princeton Review

* Charge to the Rev. Howard Duffield, D. D., at His Installation as Pastor of the First Presbyterian Church, New York, Dec. 10, 1891

The Confessional Crisis in the Presbyterian Church (Princeton, 1900), 32 p. NNUT

The Crisis in the Presbyterian Church (n.p.,n.d.), 15 p. PPPrHi rpt. from The Independent, April, 1893

Discourse Delivered at the Funeral of John Maclean . . . in the Second Presbyterian Church, Princeton, N. J., Friday, August 13, 1886 (Princeton, n.d.), 22 p. PPPrHi

A Discourse Delivered at the Opening of the Synod of New Jersey in the First Presbyterian Church of Elizabeth, N. J., October 16, 1866 by the Moderator (Philadelphia, 1866), 64 p. DLC

A Discourse on the History of the Second Presbyterian Church of Princeton, N^ J^ . . . Delivered July 9, 1876 (Princeton, 1876), 30 p. PPPrHi

Divine Sovereignty and Human Freedom (Philadelphia, 1896), 20 p. PPPrHi

Historical Discourse Delivered at the Semi-centennial Celebration of the Second Presbyterian Church of Princeton . . . Dec. 19, 1897 (Princeton, ir,d.), 35 p. PPPrHi

In Defense of Pre-millenarianism (New York, ndd.), 24 p. PPWe

The McGiffert Case (New York, n.d.), 19 p. PPPrHi

ed., The Princeton Pujfeit (New York, 1852), 326 p. DLC Sermons delivered in Princeton.

The Revision of the Westminster Confession (n.p., n.d.), 8 p. PPPrHi

Subjection to Brethren in the Lord (n.p., n.d.), 8 p. PPPrHi rpt* from The Independent, Aug. 17, 1893

Supplement to "The Confessional Crisis11 (Princeton, 1900), 29 p. PPPrHi

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 185

DUFFIELD, John T. (cont'd)

Take Heed How Ye Hear. A Sermon Delivered In Chapel of the College of New Jersey, Dec. 10, 1876 (Princeton, 1877), 22 p. PPPrHi

What Is the Duty of Prohibitionists In New Jersey This Fall (n.p., n.dTTT * P. NjPT Also printed as Ought Prohibitionists to Vote the Prohibition Party Ticket rpt. from Princeton Press, Sept. 22, 1888 and The Independent XL (1888), 1195-1196

Sermons In Anthologies

"The Apostolic Church was Premillenarian," In Needham, George C., ed., Prophetic Studies of the International Prophetic Con­ ference (Chicago, 1886), pp. 177-182

"The Position of the Human Race In the Divine Economy," In The- Prlnceton Pulpit (New York, 1852)

"A Summary of the Argument In Defence of Pre-mlllenarlanlsm," in West, Nathaniel, ed., Premillennial Essays of the Prophetic Conference (Chicago, 1879), pp. 405-428

Articles

"The Assembly’s Veto Power," New York Observer, April 30, 1891

"Constitutionality of the Action of the General Assembly on the Revision Overtures," The Presbyterian, 1892

"Discovery of the Law of Gravitation," Evangelical Quarterly Review, April, 1866, 236-257

"Federation of the Reformed Churches," The Independent, XLVII (1895), 369-370

"Evolution Respecting Man and the Bible," Princeton Review, I (1878), 150-171

"The Genesis and the Exodus of the Portland Inerrancy Deliverance," The Independent. XLVII (1895), 1389-1390

"Heresy Trials and How They May Be Avoided," The Independent, L (1898), 477-480

"Ordination Vows: In What Sense Binding?" The Evangelist, Jan. 11, 1900

"Paper on the Revision, Read before the Presbytery of New Bruns­ wick, June 25, 1889," Princeton Press, July 13, 1889

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 186

DUFFIELD, John T. (cont'd)

"The Philosophy of Mathematics," Princeton Review, XXXIX (1867), 287-312

"Presbytery versus General Assembly," The Independent, XLV (1893), 203

"Revision of the Confession of Faith, Speech before General Assembly, 1888," The Evangelist. 1889

"Revision of the Presbyterian Confession," The Independent, LII (1900), 1179-1182, 2427-2430

"The Rights of a Suspended Presbyterian Minister," The Independent, XLV (1893), 887

ERDMAN, William J.

Books, Sermons, Pamphlets, Tracts

The Bible and Its Books, Their Differences and Unity; the Fundamental Theme of Each Book (Springfield, Mass., 1886),19 p. MBC

A Cavalry Raid. Poem Delivered before the Alumni of Hamilton College, July 18, 1866 (Fayetteville, N. Y., 1866), 14 p. NN

Ecclesiastes (Philadelphia, 1895), 88 p. DLC

The Holy Spirit and Christian Experience , 3rd ed. rev. (New York, 1909), 51 p. DLC

Notas on the Revelation (New York, 1930), 102 p. DLC

An Outline Study of the Gospel According to John (Philadelphia, n.d.), 74 p. NjPT

The Parousia of Christ a Period of Time; or. When Will the Church be Translated? (Chicago, n.d.), 146 p. PPEB

The Return of Christ (Germantown, Pa., 1913), 46 p. NBu

Salvation in the Last Time (n.p., 1916), 11 p. ICMo

The Spirit of Sonship and the Crisis of the Christian (Philadelphia, 1893), 72 p. CLamB

Symbolic Structure of the Gospel of John (Chicago, n.d.), 104 p.

A Theory Reviewed with a Biographical Preface by Charles R. Erdman (n.p., n.d.), 24 p. CPFT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 187

ERDMAN, William J. (cont'd)

Truth and Freedom. An Address Delivered before the Equitable Fra- teraity of Hamilton College, Tuesday, July 15, 1862 (Utica, 1862),14 p. NBu

The Unseen World, 2nd ed. rev. (Chicago, n.d.), 43 p. NjPT

Sermons In Anthologies

"Eternal Life," in Clifton Springs Bible Readings (Chicago, 1879), pp. 64-68

"The Fulness of the Gentiles," In Needham, George C., ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886),pp. 56-62

"The Gift of the Holy Spirit," in Clifton Springs Bible Readings (Chicago, 1879), pp. 1-4

"The Gift and the Word of the Holy Spirit," in Words of Worth from the Chicago Christian Convention (Chicago, 1882 "[7])» PP» 22-37

"The Holy Spirit and Christ," in Clifton Springs Bible Readings (Chicago, 1879), pp. 17-20

"The Holy Spirit and the Sons of God," in The Fundamentals, X:64-78

"The Practical Power of the Hope in the Formation of Christian Character," in The Second Coming of our Lord, Being Papers Read at a Conference held at Niagara, Ont., July 14-17, 1885 (Toronto, n.d.), pp. 79-94

"The Prophetic Mold of the Present Dispensation," in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., Dec. 3-6, 1895 (Pittsburgh? n.d.), pp. 123-135

"The Transfiguration," in Shanks, T. J., ed., Gems from Northfield (Chicago, 1881), pp. 59-61

"The Witness of the Spirit," in Clifton Springs Bible Readings (Chicago, 1879), pp. 46-50 Articles

"The Age to Come: Events add Periods of Time Preceedlng and Pre­ paratory," Our Hope, XIX (1912-13), 292-295

"The Apocalypse— A Brief Study," Watchword and Truth, XLIII (1921), 13, 14

"Arthur T. Pierson," Missionary Review of the World, XXXIV (1911), 575-576

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 188

ERDMAN, William J. (cont'd)

"Babelism," The Truth, XV (1889), 440-445

"The 'Babylon' and the •Beast,'" W & T , XIX (1897), 271-273

"Babylon— the City of Man," Christian Workers Magazine, XIV (1913-14), 382, 383

"The Book of the Acts and the Church," W T , XLIII (1921), 56-58

"Brief Notes on the Revelation," ibid., XXXII (1910), 345-347

"Christ in the Pentateuch," The Truth, XVI (1890), 412-414

"Christ the Revealer of God before His Incarnation," ibid., XII (1886), 433-438

"The Church and the Day of the Lord," W & T , XLI (1919), 308-311, 333, 334

"The Church and the Day of the Lord, the Four Scriptures," ibid., XXXVI (1914), 19, 20

"The Day of the Lord," The Truth. XX (1894), 627-631

"The Day of the Lord and the Messianic Age," Our Hope IV (1897-98), 224-229

"The Day of the Lord and the Millennial Earth," W i T, XXXIII (1911), 174-178

"A Decisive Word," ibid., XXXVIII (1916), 257, 258

"Did Paul Do Wrong?" Our Hope V (1898-99), 205-210 rpt. fromW&TXX (1898), 294-297

"EcclesAastes," Northfield Echoes, II (1895), 465-472

"The End of the World," W & T , XXXVII (1915), 111

"The Fixed Order of Four Final Events," ibid., XXXIII (1911), 43, 44

"Four Supernatural Facts as Viewed by the Natural and the Spiritual Man," C W M , XII (1911-12), 257-260

"Full Grown Sonship," The Truth, II (1876), 123-127

"The Gifts of God and the Glorified Christ," ibid., XI (1885), 440-445

"The Glory of God," The Truth, XII (1886), 276-277 rpt. in Record of Christian Work, XXXI (1912), 663-667

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 189

ERDMAN, William J. (cont'd)

"The Glory of the Gospel of John," W T, XX (1894), 278, 279

"The Gospel of John," Northfield Echoes, VII (1900), 418-420

"The Great Day," The Truth, V (1899), 38-44

"The Great Mistake," King's Business, 1:12 (1910), 192, 193 rpt. from The Institute Tie

"The Great Tribulation Still Future," Our Hope, IV (1897-98), 298-303

"The Heart of the Book of Revelation," W £ T, XXXIII (1911), 359-361; XXXIV (1912), 9-12

"Hebrew Prophecy, the Mould of Human History," The Truth, XI (1885), 130-134

"He Descended into the Unseen," W £ T, XXXVIII (1916), 83, 84

"Henceforth Expecting," ibid., XL (1918), 197-201

"Hints for the Study of I John," The Truth, IX (1883), 523-527

"Holiness or Sanctification," ibid., II (1876), 494-497

"The Holy Spirit and Believers as Sons of God," ibid., IX (1883), 40-44

"The Holy Spirit and the Church," ibid., IV (1878), 133-135

"The Holy Spirit and the Remnant of Israel," W £ T:, XIX (1897), 190, 191

"The Holy Spirit Isaiah to Malachi," The Truth, XIV (1888), 460-462

"The Holy Spirit in Relation to the Books of the New Testament," ibid., XIV (1888), 513-518

"The Holy Spirit the Source of Life," Our Hope, V (1898-99), 154-156 rpt. from The Truth, XVII (1891), 430-431

"How to Study the Bible," The Truth, III (1877), 89-92

"In That Day," W & T , XXXVII (1915), 171, 172

"Intimations in the Gospels of a Postponement of the Kingdom," Our Hope, V (1898-99), 201, 202

"The Invasion of God; Its Time," W & T , XXXIX (1917), 577-580

"Is the World Growing Better?" ibid., XXXVIII (1916), 246, 247

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 190

ERDMAN, William J. (cont'd)

"Jesus the Great High Priest," Our Hope, VI (1899-1900), 14-16

"Joel," W & T, XIX (1897), 159-160

"John the Baptist and His Mission," Our Hope, IV (1897-98), 260-263

"John the Baptist," R C W, XL (1921), 884-886

"The Judgment of the Little Horn," W & T , XXXVII (1915), 146-147

"The Judgment of the Nations," ibid., XXXVI (1914), 260-264

"The Kingdom of God," ibid., XXXIV (1912), 260-261, 282-283, 317-321, 345-348; XXXV (1913), 12-16, 46-50

"The Kingdom of God in the Acts and Epistles," Our Hope, V (1898-99), 152-154 rpt. from The Truth. XVII (1891), 427-429

"The Life Eternal," The Truth. XVIII (1892), 752-755

"The Likeness of Christ in the Epistles," ibid., XX (1894), 487-490

"The Main Idea of the Bible," The Institute Tie, IX (1908-09), 90-94

"The Mystery of God, Even Christ," W & T, XXXII (1910), 222-229 rpt. in C W M , XI (1910-11), 262-268

"The Names of God," The Truth, XIII (1887), 458-466, 504-507

"The Names of the Millennial Kingdom of God," Our Hope, I (1894-95), 111-115, 162-166 rpt. from The Truth, XX (1894), 160-169

"The New Jerusalem— When," W & T , XL11 (1920), 176-177

"No Millennium Before the Second Coming of Christ," Our Hope, IV (1897-98), 147-150 rpt. from The Truth. VI (1880), 513-518

"The Old and the New Creation," The Truth, XV (1889), 126-129

"The Olivet Prophecy and the Church," W £ T, XLI (1919), 50-52

"One Baptism of the Holy Spirit for Christian Life, Service, and Suffering," Our Hope, V (1898-99), 60-63 rpt. from W & T , XX (1898), 258-259

"One Spirit and One Body," Our Hope, XXII (1915-16), 438-443

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 191

ERDMAN, William J. (cont'd)

"One~Two--Three," W & T, XXXVIII (1916), 278-280

"On Worship," The Truth, XXI (1895), 475-476

"Oral Teachings of St. Paul at Thessalonlca,” Our Hope, V (1898-99), 17-19

"Outline Study of the Gospel According to John," Ibid., IX (1902-03), 423-429

"The Parable of the Wheat and Tares," W & T, XXXVIII (1916), 186-187

"The Personal and Pre-millennial Coming of Christ in Genesis to Deuteronomy," The Truth, XIV (1888), 444-448

"Prediction and Fulfillment," W & T , XXXVIII (1916), 157-158

"Pre-millennial Testimony," The Truth, VII (1881), 231-234

"The Present Captivity of Babylon," W & T, XXXVII (1915), 325-327

"Promises to the Jew in the Epistle to the Hebrews," Our Hope, V (1898-99), 13-17

"Prophetic Counterparts of the Time of the End," W T , XXXV (1913), 143-148

"Prophetic Notes," Our Hope. V (1898-99), 355-358

"The Reconciliation of God and Man," The Truth, VIII (1882), 394-396

"Redemption and the New Things," Ibid., XIX (1893), 522-524

"The Remnant, the Church," W & T , XXXVIII (1916), 19-20

"The Remnant of Israel," Ibid., XX (1898), 268-269

"The Return of Christ in Relation to Salvation and Wrath," ibid., XXXV (1913), 198-202

"A Review of a Theory," ibid., XXXVI (1914), 140-144, 172-176

"Romans," ibid.. XIX (1897), 174-176

"Saints of the Most High Places," ibid., XXXVI (1914), 219-220

"Salvation in the Last Season," ibid., XXXIX (1917), 386-388, 413-416

"The Service of Saints Priestly," ibid., XXIII (1901), 232-234

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 192

ERDMAN, William J. (cont'd)

"Some Events of the End of the Age," Our Hope, IV (1897-98), 185-194

"A Study of Ecclesiastes,” The Truth, XV (1889), 359-365

"Suggestions on Babylon," W £ T , XLI (1919), 113

"Suggestions on Daniel 7:22 and Revelation 20:4," ibid., XL (1918), 44-45

"The Supernatural the Safe Standpoint in the Study of the Sacred Scriptures," The Truth, XIX (1893), 473-475

"The Symbolic Structure of the Gospel According to John," ibid., Ill (1877), 559-562

"The Test of a Theory," Christian Workers Magazine, XI (1910-11), 683-684

"The Testimony of Jesus to Himself in the Gospel of John," R C W, XXXI (1912), 638-642

"The Theory of Annihilation," The Truth, XI (1885), 446-452

"A Theory Reviewed," W & T, XXXVII (1915), 17-21, 50-52, 73-76 rpt. from Notes on Revelation

"The Theory of a Translation of First-Fruits," Our Hope, IV (1897-98), 419-423

"A Thought on the Four Gospels," ibid., V (1898-99), 51-53

"Thoughts on the Gift of the Holy Spirit," W & T , XX (1898), 325-326

"The Three Departments of Christian Life and Experience," ibid., XXI (1899), 266-267

"The Three Remnants of Israel," ibid., XLI (1919), 144-145

"The Times of Restitution," The Truth. XIX (1893), 35-39

"To Him that Overcometh," W i I, XLI (1919), 171-172

"The Transfiguration of Christ," The Institute Tie. X (1909-10), 207-209

"The Two Advents of Christ— A Parallel," W & T , XXXVI (1914), 45-46

"Two Phases of One Event," ibid., XL (1918), 78-81, 114-117, 149-151

"What and Where are Christians as Seen in the Epistles of the New Testament," The Truth, XVIII (1892), 642-648

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 193

ERDMAN, William J. (cont'd)

"When Did the Stone Strike?" Our Hope, VII (1900-01), 194-195 rpt. from The Truth, XXI (1895), 175-177

"The Witnesses and the Great Tribulation," W &. T, XLII (1920), 239-241

"Who are the 'Escaped' in Isaiah 66:18-21?" Our Hope, IV (1897-98), 22-24

"The Word 'We' in the Epistles," C W M , XV (1914-15), 755-756

FROST, Adoniram J.

Books, Sermons, Pamphlets, Tracts

The Early Church was Premillennial (Toronto, n.d.), 14 p. ICMo

Fatal Gaps in the Theory of Evolution; or, Missing Links in Dar­ winism (Los Angeles, 1901), 51 p. ICU

Sermons in Anthologies

"God's Love. A Discourse Delivered in the University Place Baptist Church," in The Chicago Pulpit (Chicago, 1873), pp. 233-242

"Condition of the Church and World at Christ's Second Advent," in Needham, George C., ed., Prophetic Studies af the Inter­ national Prophetic Conference (Chicago, 1886), pp. 166-177

FROST, Henry W.

Books, Sermons, Pamphlets, Tracts

About the Old Faith, Meditations upon Important Christian Truth (New York, 1937), 128 p. DLC

Effective Praying, Meditations upon the Subject of Prevailing Prayer (Philadelphia, 1925), 162 p. NjPT

The Great Commission (Philadelphia, 1934), 47 p. CLamB

Heart Songs, Veraws for Christians (Boston, 1917), 130 p. NjPT

The Heathen, A Study in l&Mftology and Religion (Findlay, Ohio, 1938), 107 p. DLC

Little Sermons from the Pentateuch, Meditations on Texts in the Bible'8 First Five Books (New York, 1929), 173 p. DLC

Matthew Twenty-four and the Revelation (New York, 1924), 321 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 194

FROST, Henry W. (cont’d)

The Meaning of Intercession (New York, 1919), 8 p. NNUT

Men Who Prayed (Philadelphia, 1914), 184 p. NjPT

Miraculous Healing; A Personal Testimony and Biblical Study (New York, 1931), 175 p. DLC

The Nazarene; a Poem Concerning the Christ (Philadelphia, 1922), 28 p. NjPT

Outline Bible Studies (Philadelphia, 1924), 352 p. DLC

Pilgrim Songs, Verses for Christians (London, 1911), 262 p. CLamB

The Relationship Between Christ and the Church (n.p.,n.d.), 16 p. ICMo

The Second Coming of Christ (Grand Rapids, 1934), 251 p. DLC

The Seven Dispensations (Grand Rapids, 1935), 59 p. CLamB

Songs of Life, Verses for Christians (New York, 1932), 120 p. NjPT

Songs of the Christian Life (Philadelphia, n.d.) CLamB

The Spiritual Condition of the Heathen (Philadelphia, n.d.), 23 p. PPWe

What Should Determine Our Christian Fellowships? (Phllladelphia, 1924), 30 p. DLC

Who is the Holy Spirit? A Study of the Word of God Concerning His Person, Office, and Work (New York, 193877 124 p. DLC

Sermons in Anthologies

"Consecration," in The Church of the Living God (Pittsburgh, n.d.), pp. 207-210

"Consecration," in The Fundamentals, X:79-88

"What Missionary Motives Should Prevail," in Ibid., XII:85-96

Articles

"A-men," King’s Business, IX (1918), 1039-1041

"The CA11 of a College Man's Transformed Life," ibid., IV (1913), 265-270 rpt. from Sunday School Times

"China— Loss and Gain," Watchword and Truth, XXIII (1901), 116-119, 123

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. FROST, Henry W. Icont'd)

"Christ's Missionary Motives," Missionary Review of the World, XXXVIII (1915), 37-43

"Commissioned," M R W, LIV (1931), 100 A poem

"The Court of Final Appeal," King's Business, XI (1920), 839-840

"Discipleship," M R W, XXXVIII (1915), 508 A poem

"Facts Concerning 'Higher Criticism,'" The Bible Student, X (1904), 228-229

"Faith's Final Authority," RCW, XXXIX (1920), 118-121

"Fifty Years of the China Inland Mission, 1865-1915," M R W, XXXVIII (1915), 488-496

"The Gift of Tongues," King's Business, VI (1915), 695-696

"Golden Present," H O , LVIII (1935), 570 A poem

"The Hawaiian Islands and Their People," ibid., XXIV (1901), 660-668

"The Holy Spirit in the Book of Acts," The Truth, XX (1894), 469-471

"The Impregnable Rock," King's Business, II (1911), 209-210

"The Lord's Prayer," The Truth, X (1886), 217-222

"The Lost Condition of the Heathen," The Institute Tie, III (1902-03), 320

"Possessing Our Possessions," W {« T , XXXIII (1911), 151-153

"Praising God," The Institute Tie, X (1909-10), 123-125

"Prayer Analyzed," ibid., X (1909-10), 783-784

"Prayer Defined," ibid.. VI (1905-06), 357-358

"Second Coming of Christ," M R W, LVII (1934), 571-573

"Spiritual Condition of the Heathen," ibid., LVIII (1935), 335-337

"Why I am Thankful in World Conditions," W & T, XXXVIII (1916), 24-25

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 196

GOODWIN, Edward P.

Books, Sermons, Pamphlets, Tracts

Christianity and Infidelity Tested by Their Fruits, A Sermon Preached in Reply to Mr. Ingersoll's Eulogy on Thomas Paine (Chicago, 1880), 35 p. NNUT

The Holy Spirit and Mission. A Sermon Preached b£ . . . before the American Board of Commissioners for Foreign Missions at the 73rd Annual Meeting, Portland, Maine, Oct. 3, 1882 (Boston, 1883), 30 p.

Possessing the Land. A Sermon in Behalf of the American Home Missionary Society, Preached in the Broadway Tabernacle Church, New York, May 9. 1880 (New York, 1880), 27 p. PPPrHi

The Quarter-Centennial of the First Congregational Church of Chicago. May 21st and 22nd, 1876 (Chicago, 1876), 79 p. MB

Supernatural Healing (Chicago, 1889), 68 p. NNUT

"Whose Faith Follow." The Sermon before the International Council of Congregational Churches in London, July 16, 1891 (Chicago* n.d.), 29 p. MBC

The Word of God, our Guide (Boston, n.d.), 12 p. MBC

Sermons in Anthologies

"The Church Taught by the World. Sermon before the American Missionary Association," in The Twenty-sixth Annual Report of the American Missionary Association and the Proceedings at the Annual Meeting held at Racine, Wis., Oct. 30th and 31st 1872 (New York, 1872), pp. 99-118

"Hidden Manna, a Discourse Delivered in the First Congregational Church," in The Chicago Pulpit (n.p., n.d.), pp. 203-212

"The Attitude of Nations and Christian People Toward the Jews," in Jew and Gentile, being a Report of a Conference of Israelites and Christians . . . (New York, 1890)

"How to Make the Work Permanent," in Torrey, R. A., ed., How to Promote and Conduct a Successful Revival (New York, 190177 pp. 172-183

"The Return of the Lord, Literal, Personal, Visible," in Needham, George C.;,ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886), pp. 5-14

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 197

GOODWIN, Edward P. (cont'd)

"The Second Coming of the Lord, Personal and Pre-millennial," in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., Dec. 3-6, 1895 (Pittsburgh, n.d.), pp. 28-51

Articles

"The Bible Its Own Interpreter," The Truth, XIX (1893), 535-541

"A Heart of Wisdcm," The Homiletic Review, XIX (1890), 47-49

"The Importance of Studying Prophecy," The Truth, XIX (1893), 517-522

GORDON, Adoniram J.

Books, Sermons, Pamphlets, Tracts

* Address . . . at the Missionary Conference held in the Washington Ave. Baptist Church, Brooklyn, June 19, 1893 (New York, 1893), 12 p. NRAB

An Address Delivered before the Suffolk Temperance Union in Park Street Church, Sunday Evening, March 15, 1868 (Boston, 1868),

* Anders ambete (Philadelphia, 1912)

* Baptism into Christ (Philadelphia, n.d.), 24 p. NRAB

Behold He Cometh, _a Historical taper on the Relation of Baptists to the Doctrine of the LordTs Second Coming (New York, n.d.), PCC rpt. from Primitive Paths

A Brief History of the Clarendon Street Baptist Church (Boston, 1872), 126 p.

* Brother Moses; or, "I Kicks Agin It, Sahl" (Toronto, n.d.), 28 p. NRAB

* T*ie Canceled Check (Boston, 1882), 8 p.

The Characteristics of Childhood Conversion: An Essay Read before the State Sabbath-School Convention, Held at Springfield, June 13 and 14, 1866 by . . . (Boston, 1866), 19 p. RPB

The Chosen Fast. A Discourse Preached at a United Service held at the Baptist Church in Jamaica Plain, on the Occasion of the State Fast, Thursday, April 13, 1865 ^Boston, 1865), 17 p. NN

Christian Science Not Scriptural (Los Angeles, n.d.), 8 p. NN

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 198

GORDON, Adoniram J. (cont'd)

* "Christian Science" Tested by Scripture, 5th ed. (Boston, n.d.), 12 p. NRAB

* Christ1s Teaching and Leading— A Tract on Consecration (Boston, n.d.), 8 p. NRAB

* Como asslstlonCrlsto a la Iglesla (n.p., n.d.), 153 p. NRAB

The Congregational Amen. A Sermon Preached In the Clarendon Street Church, Boston, October 11, 1874 (Boston, 1874), 16 p. RPB

Congregational Worship (Boston, 1874), 120 p. NjPT

* Danger Signals; Short Essays Against Secret Societies (Boston, 1894)

Ecce Venlt. Behold He Cometh (New York, 1889), 311 p. PPEB

Elements of Christian Character (Philadelphia, 1895), 31 p. NcWsW

Fermented Wine; or, the Fruit of the Vine (Boston, 1887), 12 p. ICMo

"The Fiftieth Year” A Sermon Preached on the Seml-centennlal Anniversary of the Clarendon Street Baptist Church in Boston, October 21, 1877 (Boston, 1878), 35 p. DLC

The First Thing in the World; or, the Primacy of Faith (New York, 1891), 32 p. DLC

* The Gain of Giving (Boston, n.d.), 4 p. NRAB

God's Tenth (n.p., n.d.), 8 p. ICMo

Grace and Glory, Sermons (New York, 1880), 355 p. NcWsW

Great Pulpit Masters, vol. VIII (New York, 1951), 256 p. DLC rpt. of Gordon sermons

The Holy Spirit in Missions (New York, 1893), 241 p. DLC Lectures at the Theological Seminary of the Reformed Church in America, New Brunswick, N. J., April, 1892

How Christ Came to Church, The Pastor's Dream. A Spltttual Autobiography (Philadelphia, 1895!), 123 p. PCC

* How Much Do You Owe? (Boston, n.d.), 4 p. NRAB

In Christ; or, the Believer's Union with His Lord (Boston, 1872), 209 p. PCC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 199

GORDON, Adoniram J. (cont'd)

* Intro.t Chute, A. C., John Thomas, the First Baptist Missionary to Bengal. 1757-1801 (Halifax, 18935

intro., Needham, George C., The Life and Labors of Charles H. Spurgeon (Boston, 1886)

* The Life That Now Is and That To Come (n.p., 1888)

* The Marriage Ring (Boston, 1882), 8 p. NRAB

* Martyr Seed and Martyr Fruit in Africa (Baltimore, n.d.)

The Ministry of Healing, Miracles of Cure in all Ages (Boston, 1882), 236 p. DLC

The Ministry of the Spirit (Philadelphia, 1894), 225 p. DLC

The Ministry of Women (London, n.d.), 22 p. ICMo rpt. from Missionary Review of the World

* The Purloined Will (Boston, 1882), 8 p.

Reasons for Total Abstinence (New York, n.d.), 4 p. PPPrHi

The Recurrence of Doctrine (Boston, n.d.), 24 p. DLC An address delivered before the alumni of Newton Theological Seminary, June 10, 1885

Rest in Christ (London, 1892), 109 p. ICMo extr. from In Christ

Risen with Christ, an Address on the Resurrection (New York, 1895), 32 p. NcWsW rpt. from Northfield Echoes

The Service of a Good Life, a Discourse Commemorative of the Life and Character of Hon. Richard Fletcher, Delivered by Request in the Clarendon Street Baptist Church, Boston, July 11, 1869 (Boston, 1869), 24 p. DLC

* "The Ship Jesus," (Boston, n.d.), 12 p. NRAB

The Two Fold Life; or, Christ's Work for Us and Christ's Work in Us (Boston, 1883), 285 p. DLC

intro., Vassar, Thomas E., Uncle John Vassar (New York, 1879)

* Unredeemed Pledges for Sale Here (Boston, 1882), 8 p.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 200

GORDON, Adoniram J. (cont'd)

Vestry Hymn and Tune Book (Boston, 1872) DLC

* Shall Come After the King? (Boston, n.d.), 8 p. NRAB

*"Whom Shall I Send” (n.p., n.d.), 2 p. NRAB A poem

Yet Speaking, a Collection of Addresses (New York, 1897), 155 p. PPEB

with A. T. Pierson The Coronation Hymnal (New York, 1894) NjPT

with Samuel L. Caldwell The Service of Song for Baptist Churches (Boston, 1871)

Sermons In Anthologies

"Address of Welcome," In Evangelical Alliance for the USA, National Needs and Remedies (New York, 1890), pp. 6-10

"The Apostolic Ambition," In Centenary Missionary Addresses (Philadel­ phia, 1893), pp. 217-228

"The Duty of the Church to Preach the Gospel to the Jews," In Moorhead, Max W., ed., Student Missionary Enterprise (Detroit - 1894). PP. 323-330

"The First Resurrection," In West, Nathaniel, ed., Premlllennial Essays of the Prophetic Conference (Chicago, 1879), pp. 78-107

"God a Consuming Fire," in The Gospel Invitation; Sermons Related to the Boston Revival of 1877 (Boston, 1877), pp. 139-152

"The Holy Spirit," in Shanks, T. J., ed., A Coliege of Colleges (New York, 1889), pp. 222-232

"Individual Responsibility Growing out of our Perils and Oppor­ tunities," in Evangelical Alliance for the USA, National Perils and Opportunities (New York, 1887), pp. 379-390

"Is the Law of God Prohibitory?" in Proceedings of the Ninth National Temperance Convention held at Saratoga Springs, N. Y., June 21 and 22, 1881 (New York, 1881), pp. 201-208

"Latter-day Delusions— Spiritualism, Ritualism, Theosophy," In Needham, George C., ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886), p p . 62-71

"The Man of God and the Word of God,” In Moorhead, Max W., ed., The Student Missionary Enterprise (’Detroit,, 1894 ), pp. 90-96

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. GORDON, Adoniram J. (cont'd)

"Our Source of Power," in Shanks, T. J., ed., Gems from Northfield (Chicago, 1881), pp. 203-209

"The Person of Christ," in Shanks, T. J., ed., A College of Colleges (New York, 1889), 199-209

* "The Personality of the Holy Spirit," in Jenkins, Baptist Doctrines (St. Louis, 1880), pp. 443-456

"The Spirit in His Work and Preparation for the Missionary Enterprise, in Moorhead, Max W., ed., The Student Missionary Enterprise (Dettbit* 1894), pp. 119-130

Articles

"Address on 'Absence of Theology' Criticized," New Church Review V, 107

"The Anointing of God," The Homiletic Review. XXIV (1892), 428-442

"The Apostle Columba," Missionary Review of the World, XVIII (1895), 247-251

"Arnold's Literature and Dogma," The Baptist Quarterly, IX (1875), 412-429

"At a Missionary'8 Grave," M R W, XVI (1893), 269-275

"Behold He Cometh," King's Business, IV (1913), 18 4 ————

"The Chinese Exclusion Bill," M R W , XV (1892), 623-624

"The Christian's Ambition for Heavenly Honor," The Truth, XX (1894), 358-360

"Decentralization in Missions," M R W , XV (1892), 492-496

"D. L. Moody and His Work," ibid., XVI (1893), 754-758 rpt. from The Congregationallst

"Drawing on the Chief Treasurer," ibid., LVIII (1935), 411-412 rpt. from The Alliance Weekly

"Education and Missions," ibid., XVI (1893), 584-589, 881-888

"The Endowment of Power," The Homiletic Review, XVII (1889), 243-245

"F. W. Robertson on Baptismal Regeneration," The Baptist Quarterly, III (1869), 405-418

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 202

GORDON, Adoniram J. (cont'd)

"The Faith Element in Missions," M R W , XIV (1891), 726-734

"Forerunners of Carey," ibid.. XV (1892), 839-843, 905-910; XVI (1893), 101-104

"The Holy Spirit's Relation to the Church and to the World," Northfleld Echoes, I (1894), 479-492

"How Cqa the Pulpit Best Counteract the Influence of Modern Skep­ ticism," T H R, XIII (1887), 465-470

"How Much Better Then Is a Man Than a Sheep?" M R W, XIV (1891), 43-46

"The Ministry of Women," ibid.. XVII (1894), 910-921

"Missionary History," ibid., XI (1888), 740-742

"Missionary Memorabilia," ibid., XVI (1893), 321-326

"Missionary Money— Quality and Quantity," ibid., XIV (1891), 481-489

"Missions, our First Business," ibid., XXX (1907), 296

"The Overflow of Missions," ibid., XVI (1893), 166-172

"The Parousia," Our Hope. II (1895-96), 212-215

"The Preachers Use of Illustrations," THR, XXII (1891), 108-114

"The Resurrection," Northfleld Echoes, I (1894), 537-548 rpt. Record of Christian Work, XXXV (1916), 212-219

"The Romish and Protestant Theories of Missions," The Baptist Quarterly. V (1871), 257-275

"Three Missionary Ambitions," M R W, XVIII (1895), 89-94

"Three Weeks with Joseph Rabinowitz," ibid.. XVII (1894), 11-17 rpt. in Gaebelein, A. C., "Hath God Cast Away His People?" (New York, 1905), pp. 271-279

GRAY, James M.

Books, Sermons, Pamphlets, Tracts

Andrew A. Bonar. the Scottish Saint (Chicago, n.d.), 16 p. ICMo rpt. Record of Christian Work

"And Such Were Some of You," A Gospel Temperance Sermon (Chicago, n.d.), 15 p. ICMo

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 203

GRAY, James M. (cont'd)

The Antidote to Christian Science, or How to Deal With It from the Bible and Christian Point of View, 3rd ed. (New York, 1907), 127 p. DLC

The Audacity of Unbelief (Chicago, n.d.), 10 p. ICMo rpt. from Moody Bible Institute Monthly

"The Awakening of American Protestantism" (n.p., n.d.), 16 p. NjPT rpt. from Blbllotheca Sacra

The Battle of Armageddon (n.p., n.d.), 8 p. ICMo rpt. from The Christian Workers Magazine, October 1914

Becoming as Little Children (Chicago, n.d.), 4 p. ICMo editorial in C W M

Bible Problems Explained (New York, 1913), 128 p. PPEB

The Book of Revelation (n.p., n.d.), 19 p. NNUT

British-Israellsm or the Lost Ten Tribes (Chicago, n.d.), 10 p. ICMo rpt. from MBI Monthly

The Bulwarks of the Faith, A Brief and Popular Treatise on the Evi­ dences of Christianity, or the Authenticity, Truth and Inspira­ tion of the Holy Scriptures (Nyack, N. Y., 1899), 163 p. PPWe

Christ in the Sacrificial Offerings, Bible Studies in Leviticus (Chicago, 1924), 30 p. NjPT

Christian Evidences (Chicago, n.d.), 84 p. ICMo

Christian Workers Commentary on the Old and New Testaments (New York, 1915), 447 p. DLC

Concerning the Collection (Chicago, n.d.), 13 p. ICMo rpt. from MBI Monthly

Controversy, Compromise or Consent— Which? (Chicago, n.d.), 12 p. ICMo rpt. from MBI Monthly

Cut from the Loaf, Expositions and Meditations from the Writings of James M. Gray, comp, and ed. by William M. Runyan (New York, 1937), 182 p. DLC

The Deadline of Doctrine Around the Church, _a Reply to Dr. Harry Emerson Fosdick's Sermon entitled "Shall the Fundamentalists Win?1* (Chicago, n.d.), 19 p. NjPT rpt. from MBI Monthly

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 204

GRAY, James M. (cont'd)

Dispensatlonal Bible Studies. A Study of the Whole Bible by Epochs (Cleveland, 1901), 216 p. ICMo

D. L. Moody's Theology (Chicago, n.d.), 22 p. ICMo

Intro., Edwards, Mildred, Eloclle; or, the King's Return (Bournemouth, Engl, n.'d.V NN

Entire Sanctification; What It Is and What It Is Not (Chicago, n.d.), 10 p. ICMo rpt. from C W H

The Errors of "Millennial Dawnlsm" (Chicago, n.d.), 22 p. NjPT

The Evangelistic Mission of the Church. A Sermon Preached at the Opening of the Eleventh General Council of the Reformed Epis­ copal Church in the Second Reformed Episcopal Church, Phila­ delphia, Pa. on Wednesday, May 25, 1887 (n.p., 1887), 16 p. PPRETS

The Evil of Christian Science (Chicago, 1903), 16 p. NjPT

For the Man in the Fog (Chicago, n.d.), 8 p. ICMo rpt. from Chicago Inter-Ocean

The Future Retribution of the Wicked as Shown in the Story of the Rich Man and Lazarus, andExposition of Luke 16:19-31 (Chicago, n.d.), 16 p. ICMo also £ub. as The Rich Man and Lazarus (Chicago, n.d.), 15 p.

Great Epochs of Sacred History Course (Chicago, 1926), 60 p. ICMo

Great Epochs of Sacred History and the Shadows They Cast, Popular Bible Studies on the First Twelve Chapters of Genesis, Showing the Bearing of Primeval History on Present and Coming Events (New York, 1910), 124 p. DLC

The History of the Holy Dead (New York, 1896), 45 kp. DLC

The Holy Spirit and the Believer (Boston, n.d.), 22 p. ICMo

The Holy Spirit In Doctrine and Life (New York, 1936), 127 p. DLC

How God Saves a Soul (Chicago, n.d.), 13 p. ICMo

How the Bible Answers Conan Doyle. A Discussion of the Modern Claims for Spiritualism (Chicago, n.d.T, 7 p. ICMo

How to"Eat" the Word (Chicago, n.d.), 4 p. ICMo

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. MS

GRAY, James M. (cont'd)

How to Get Right with God and Other Noonday Talks to Busy fnaplifc (New York, 1925), A3 p. DLC

How to Master the English Bible (Chicago, 19©A), 8# 5* HSLC

Introductory Bible Course (Chicago, 1926), 72 p. USto

Is Any Among You Afflicted? Let Him Pray (Chicago, m,dU), 6 p. IQto rpt. from Christian Herald

May We Trust the Translation of the Bible (Chicago, audL), 11 p% ICSo rpt. from MBI Monthly

"The Memory of the Just is Blessed” A Sermon Preached im the First Reformed Episcopal Church in Boston hy the Pastor » , , Mtoem ber 1A. 1880, in Memory of Rev. Samuel Cotier, Ftaaader and First: Pastor of that Church (Boston, 1880),18 p, MJC

My Faith in Jesus Christ, A Personal Testimony (New Y« k , 1927), 188 p. DLC

Modernism, A Revolt Against Christianity, A Poe to good Cewgranenc (Chicago, n.d.), 19 p. ICMo

Moral and Spiritual Counterfeits (Boston, 19©#), 12 p, TCSto

"The New Bible Country" (Chicago, n.d.), 13 p, ICSto rpt. from C W M

The Open Confession (Chicago, n.d.), 13 p. NJFY

The Outpost of the Citadel or Why I_ Believe the IBIhle Will St*a«E (n.p., n.d.), 1A p. NNUT

A Picture of the Resurrection, an Exposition of the Fifteenth Chap­ ter of First Corinthians (New York, 191?T7 #3 p. MJC

The Present Darkness and the Coming light (Bdinfcwrgh and TLeadaa, n.d.), 12A p. ICMo

Primers of the Faith (New York, 1906), 296 p, MJC

The Problem of the Times and How to Meet Itfc An Exposition off Ssrjanrf Timothy 3 and A (Chicago, n.d.), 1© p, lOte rpt. from Winona Echoes

Progress in the Life to Come (New York, 191©), CO p, MJC

Prophecy and the Lord’s Return (New York, 1917), 119 p, MJC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. GRAY, James M. (cont'd)

The Proposed World Church Union— Is It of God or Man? (Chicago,, nwft*)) 12 p. ICMo rpt. from C W M

Recommended Books for Ministers (Chicago, n.d.), 15 p. ICMo

Relation of the Christian Church to Civil Government (ChlcagtfV fl’-xft*)),. 10 p. ICMo

Religion and Brains, the Witness of the Intellect hf the 19tfr (SfiHtftMFy to Christ (Boston, 1896), 34 p. DLC

The Romeward Drift of the Protestant Episcopal Church In 188>7 (n.p., n.d.), 15 p. PPRETS

Salvation from Start to Finish. Bible Expositions Covering tifto Ntew Life of the Believer from Its Inception in Faith to It# (SfliWMK matlon in Glory (New York, 1911), 128 p. PPCB

Satan and the Saint, or, the Present Darkness and the Coming L-ltfltafc (Chicago, 1909), 124 p. DLC

Saved to Serve. A Sermon Preached Before the Cummins Misalontfgy Society of the First Reformed Episcopal Church. New York* February 23, 1890 (Philadelphia, n.d.). 15 p. ICMo

Scripture Truth Course (Chicago, 1937), 68 p. ICMo

The Second Coming of Christ. The Meaning, Period, and Order of Events and How JC Came to Believe in Our LorcPs Return (Chicago, n.d.), 14 p. ICMo

Shall the Saints of God Know Each Other in the Life Beyond# (Chicago, 1926), 14 p. ICMo

The Single Hearted Faith (Chicago, n.d.), 26 p. ICMo

Spiritism and the Fallen Angels in the Light of the Old flUdl New Testaments (New York. 1920), 148 p. DLC

The Static and the Dynamic, an Examination of Dr. Harry ffigerggo Fosdickrs "Now Famous Sermon" on Progressive Chrlagienflfy (Chicago, n.d.), 15 p. ICMo rpt MBI Monthly

Steps on the Ladder of Faith, Written for the Information end1 ftp*1' structlon of Young People (New York. 1931), 175 pv DUG-

The Story of My Conversion (Chicago, n.d.), 4 p. ICMo rpt. from MBI Monthly

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 207

GRAY, Janes M. (coat'd)

Studying the Second Coning for Yourself (Chicago, n.d.), 10 p. PPWe

The Supernatural Work of the Christian Ministry (Chicago, n.d.), 7 p. ICMo

Synthetic Bible Studies containing an Outline Study of Every Book of the Bible, with Suggestions for Sermons. Addresses, and Bible Expositions, new ed. rev. (Edinburgh and London, n.d.), 186 p. DLC

The Teaching and Preaching That Counts (New York, 1934), 153 p. DLC

A Test-book on Prophecy (New York, 1918), 215 p.

Three Proofs That Jesus Is the Son of God (Chicago, n.d.), 5 p. ICMo rpt. from a Chicago daily newspaper

The Training of Jesus (n.p., n.d.), 8 p. ICMo

What the Bible Teaches about War and the Christian's Attitude in the Present Crisis (Chicago, 1917), 16 p. DLC rpt. froa C W M, July, 1917

What Kind of Success is Meant? (n.p., n.d.), 3 p. ICMo

Why A Christian Cannot Be An Evolutionist (n.p., 1925), 13 p. ICMo

Why Bible Institutes (Chicago, n.d.), 8 p. ICMo rpt. MBI Monthly, October 1935

Why Contend for the Faith. An Esposition of the Epistle of Jude verses 1-4 (n.p., 1925), 13 p. ICMo

Why Study the Bible (Chicago, n.d.), 22 p. ICMo

Why We Believe in the Virgin Birth of Christ (n.p., 1924), 14 p. PPPrHi

The Worship of the Wafer, or the Protestant's Answer to the Eucha- ristic Congress (Chicago, n.d.), 16 p. ICMo

Semens in Anthologies

"The Bible's Testimony to Its Own Inspiration," in God Hath Spoken (Philadelphia, 1919), pp. 85-98

"Christ the Executor of all fbture Judgments," in Gaebelein, A. C., ed., Christ and Glory (New York, n.d.), pp. 199-212

"The Deity of Christ, an Exposition of John 5:16-40," in Winona Echoes, 1907)(Winona Lake, n.d.), pp. 61-68

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 208

GRAY, James M. (cont’d)

"The Future Retribution of the Wicked; or, the Story of the Rich Man and Lazarus," in Winona Echoes, 1912 (Winona Lake, n.d.), PP. 12-20

"The Future Reward of the Saint," in Winona Echoes (Winona Lake, n.d.), pp. 88-94

"God's Plan in This Dispensation," in Light on Prophecy (New York, 1918), pp. 129-143

"The Gospel of Matthew from the Dispensational Point of View," in Winona Echoes, XX (n.p., 1914), pp. 77-96

"The Holy Spirit— His Person and Purpose," in God Hath Spoken (Philadelphia, 1919), pp. 197-210

"The Holy Spirit in His Relation to the Believer in Christ, an Ex­ position of Romans 8:1-26," in Winona Echoes, 1907 (Winona Lake, n.d.), pp. 69-74

"The Inspiration of the Bible— Definition, Extent, and Proof," The Fundamentals, 111:7-41 also printed in Torrey, R. A., ed., The Higher Criticism and the New Theology (New York, 1911), pp. 159-197

"The Present Age, Its Characteristics and Its Predicted End," in Gaebelein, A. C., ed., Christ and Glory (New York, n.d.), pp. 86-98

"The Problem of the Times and How to Meet It," in Winona Echoes, XXXVII (n.p., n.d.), pp. 43-52

"The Re-gathering of Israel in Unbelief," in Light on Prophecy (New York, 1918), pp. 164-175

"The Relation of the Christian Church to Civil Government," in Our Day Magazine, pp. 559-565

"The Relation of Hope to Holiness," in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., December 3-6, 1895 (Pittsburgh, n.d75T PP. 182-191

"The Second Coming of Christ," in Winona Echoes, XL (n.p., n.d.), pp. 37-43

"The Second Coming of our Lord, an Exposition of First Thessalonlans 4:13-18," in Winona Echoes, 1907 (Winona Lake, n.d.), pp. 75-80

"Walking Worthy of the Lord," in Winona Echoes, XX (n.p., 1914), pp. 69-76

"Why Germany Cannot Rule the World," in Winona Echoes, XXIV (Winona, Lake, 1918), pp. 216-219

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 209

GRAY, James M. (cont'd)

"Why I Preach the Second Coming," in God Hath Spoken (Philadelphia, 1919), pp. 329-344

Articles

"About a Boy and a Jacket," Watchword, XIV (1892), 213-215

"Andrew A. Bonar— the Scottish Saint," Record of Christian Work, XVIII (1899), 63-65, 117-119, 226-228

"Are the Heathen Lost?" Watchword and Truth, XXI (1899), 264-265

"The Atrocities in Armenia— Is God on Trial?" Missionary Review of the World, XIX (1896), 282-284

"Attitude of the Moody Institute of Chicago toward the Bible Insti­ tute of Los Angeles," King's Business, XXI (1930), 504-505

"The Audacity of Unbelief," ibid., XXII (1931), 299-300, 304-305

"The Authority of the Bible," Watchword, XVIII (1896), 123

"The Awakening in Bible Study," R C W, XVII (1898), 4-6

"The Awakening of American Protestantism," Bibliotheca Sacra, LXX (1913), 653-668

"The Bible Not Out of Date," W & T , XXI (1899), 232

"Blasting at the Rock of Ages," The Bible Student, XI (1909), 104-106

"The Book of Job," Northfleld Echoes, III (1896), 426-433

"Books Recommended," The Institute Tie, Ii (1901-02), 1, 2, 46, 47

"Cause and Effect," W & T , XXII (1900), 209-210

"The Christian's Aim and Its Motive," Our HOpe, XV (1908-09), 679-686

"Christ our Sin-Bearer; or, the Nature and Scope of the Atonement,” ibid., XV (1908-09), 349-362

"Criticisms of the Christian Endeavor Convention," M R M, XVIII (1895), 750-754

"The Divine Provision of a Lamb," W & T, XX (1898), 72-73

"An Encouraging Reform," R £ W, XVI (1897), 106-107

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 210

GRAY, James M. (cont'd)

"The Errors of 'Millennial Dawnism'" Our Hope. XVIII (1911-12), 706-714 rpt. The Bible Student, XV (1912), 28-34

"An Exceptional Meeting of Ministers," R C W, XVII (1898), 132-134

"George Whitefield--A Sketch and an Estimate," Ibid., XXI (1902), 338-341

"The Harmony of the Old Testament Prophets with Respect to the Coming Crisis," Our Hope, VIII (1901-02), 371-378

"How Christian Science Antagonizes the Bible," ibid., XIII (1906-07), 719-731, 789-798; XIV (1907-08), 45-49

"How a Sinner Would Feel in Heaven," Watchword, XVIII (1896), 304-306

"The Interest We Owe to God," R C W, XVI (1897), 279-280

"Is There a Personal Devil?" The Bible Student, XII (1910), 131-136

"The Jews in Palestine and Syria," MEW, XIX (1896), 914-916

"Justification: A Synthetic Study of the Epistle to the Romans," Northfleld Echoes, I (1894), 421-430

"The Long Psalm," W & T, XX (1898), 136-137

"Isaiah as a Comforter," Our Hope, V (1898-99), 127-129

"The Most Important Fact in the World," ibid., XIV (1907-08), 790-799

"Old Foes in New Forms; or, the Heresies of the 'Millennial Dawn,'" ibid., XVI (1909-10), 239-245 rpt. from Satan and the Saint

"The Passing of Colonel Ingersoll," W & T , XX (1898), 365-367

"Paul's Letter to the Galatians," Northfleld Echoes, III (1896), 513-514

"Philip Schaff on the Higher Critics," W &. T, XXII (1900), 50-51

"Professor White's Call to India," M R W, XIX (1896), 837-840 / "The Relation of the Spirit of God to the Word of God," The Bible Student, VIII (1904), 193-200

"The Rich Man and Lazarus; or, What the Lord Taught about Future Punishment," Our Hope, XV (1908-09), 203-204

"The Silence in Heaven," ibid., XIV (1907-08), 335-337

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 211 GRAY, James M. (cont'd.)

"Social Righteousness," W & T , XIX (1897), 97-98

"The Training of Jesus," Northfleld Echoes, IV (1897), 59-66

"The Witness of John," Watchword, XVI (1894), 247-249

HALDEMAN, Isaac M.

Books, Sermons, Pamphlets, Tracts

* Always Ready (n.p., n.d.), 8 p.

An Analysis of Christian Science Based on its Own Statements (Philadelphia, 1909), 37 p. NN

* Antichrist and the False Prophet: An Analysis of Revelation 13 (n.p., n.d.), 8 p.

Baptism and "Close" Communion (n.p., n.d.), 12 p. NNUT

Bible Expositions (New York, 1915), 652 p. DLC Judges through the Prophets

* A Bible Reading on Christians (n.p., n.d.), 7 p.

The Bible the Word of God (n.p., n.d.), 67 p. PPCB rpt. from Christ, Christianity and the Bible

* The Book of Exodus (n.p., n.d.), 23 p.

* The Book of Genesis (n.p., n.d.), 16 p.

The Book of Psalms; or, the Third Division of the OldTestament (n.p., n.d.), 8 p. NNUT

* The Book of Revelation (n.p., n.d.), 8 p.

The Branches of the Olive Tree (Philadelphia, 1918), 78 p. DLC

A Brazen Serpent (n.p., n.d.), 64 p. NjPT

Cain and Abel; or, Modernism and Fundamentalism at the Threshold of the Bible (n.p., n.d.), 30 p. NN

Can the Dead Communicate with the Living? 4th ed. (New York, 1920), 138 p. DLC

"Can Morality Save Us?" 2nd ed. (New York, 1908), 19 p. NN

Christ, Christianity and the Bible (New York, 1912), 158 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 212

HALDEMAN, Isaac M. (cont'd)

Christian Science In the Light of Holy Scripture, 3rd ed. (New York, 1909), 441 p. DLC

Christian Science Unveiled In Its Own Claims. 2nd ed (New York, 1921), 56 p. CLamB

* Christian Science, or the Word of _a Woman vs. the Word of God (n.p., n.d.), 7 p.

* The Church of Christ not the Kingdom of Christ (n.p., n.d.), 32 p.

The Coming of Christ, both Pre-millennlal and Imminent, 7th ed. (New York, 1906), 325 p. DLC

* The Coming of Christ. Is the Millennium to Come before Christ, or, Is Christ to Come begore the Millennium (New York, 1913), 20 p. NRAB

* Consecration of Ability (n.p., n.d.), 10 p.

Could Our Lord Have Sinned? (New York, n.d.), 16 p. ICMo

* The Dead In Christ (n.p., n.d.), 31 p.

* The Deity of Christ (n.p., n.<|.), 22 p.

The Devil'8 Righteousness; or, Cain Come to Town Again (n.p., n.d.), 31 p. NNUT

* A Dialogue between God the Father and God the Son . . . Psalm 102 (n.p., n.d.), 8 p.

Did our Lord Jesus Christ by His Death on the Cross Atone for Bodily Sickness and Disease? No! Never!1 (n.p., n.d.), 31 p. NjPT

Did our Lord Jesus Christ Claim to be God? (n.p., n.d.), 15 p. PPCB

A Dlspensatlonal Key to the Holt Scriptures (New York, 1915), 64 p. DLC rpt. from How to Study the Bible

* Does It Make Any Difference? or, the Question of the Virgin Birth Tn.p., n.d.), 8 p.

Dr. Harry Emerson Fosdlck's Book: "The Modern Use of the Bible" A Review (Philadelphia, 1925), 116 p. DLC

* The Evil of Envy (n.p., n.d.), 10 p.

Exposition of Genesis Chapters 32-35 (n.p., n.d.), 36 p. NNUT

* An Exposition of the Leaven (n.p., n.d.), 14 p.

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 213

HALDEMAN, Isaac M. (cont'd)

* intro., Neighbor, Robert E., The Folly of Federation between the Church and the World (New York, 1914'

* Four Judgments (n.p., n.d.), 3 p.

Friday Night Papers, Second Coming, and Other Expositions (New Yoik7T90l5', 2 8 6 T T ^ P W i ------

* Forward, Neighbor, Robert E., The Glories of Grace (Swengel, Pa., n.d.)

* God's Prescription for a Blessing (n.p., n.d.), 7 p.

Going Along by the King's Highway (n.p., n.d.), 24 p. NNUT

A Great Counterfeit; or, the False and Blasphemous Religion Called Russellism and Millennial Dawnism . . . (New York, 1915), 39 p. DLC

Haldeman's International Sunday School Lesson Quarterly— 1915 (New York, 1915), 652 p. CLamB

* His Sayings on the Cross (n.p., n.d.), 43 p.

* The History of the Doctrine of Our Lord's Return (New York, n.d.), 36 p.

A History of the First Baptist Church in New York City (n.p., n.d.), ~ 25 p. NN

* Holy Ghost or Water? (n.p., n.d.), 18 p.

The Holy Spirit (n.p., n.d.), 16 p.

* How to Deal with an Inquirer (n.p., n.d.), 12 p.

How to Study the Bible, 9th ed. (N«w York, 1904), 502 p. DLC most originally appeared in Friday Night Papers

* The "Imminent” Coming of Christ (n.p., n.d.), 23 p.

Is the Coming of Christ before or after the Millennium? (New York, 1917), 75 p. DLC

Jericho Theology; or, the Modern Theological College _a Menace and a Peril to the Church (New York, 1909), 31 p. NNUT

* intro., Neighbor, Robert E., "Jude's Certain Men,11 or God's Criticism of the Critics (Swengel, Pa., n.d.)

The Judgment Seat of Christ (New York, 1917), 75 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 214

HALDEMAN, Isaac M. (cont'd)

The Kingdom of God, an Answer to Mr. Philip Mauro's Book "The Gospel of the Kingdom*1 (New York, 1931), 253 p. DLC

A King*8 Penknife; or, Why 1 am Opposed to Modernism (New York, 1929), 165 p. DLC

* The Lily Song . . . Psalm 45 (New York, n.d.), 43 p.

* The Lord our Strength (n.p., n.d.), 11 p.

Mental Assassination; or, Christian Science £ Physical, Intellectual Moral and Spiritual Peril (New York, n.d.), 35 p. NN

Millennial Dawnlsm, the Blasphemous Religion which Teaches the Annihilation of Jesus Christ (New York, n.d.), 75 p. NNUT

The Mission of the Church In the World (New York, 1917), 54 p. NjPT

Morality or Immortality (Philadelphia, 1918), 79 p. DLC

* The New Birth (n.p., n.d.), 4 p.

* The New Religion; or, Athenian Culture and Christianity (New York, ------

No Condemnation (n.p., n.d.), 8 p. NNUT

* OP-^et Day Did our Lord Rise from the Dead? (New York, n.d.-), 33 p.

* Oneness of Christ and His People, Abiding In Christ (n.p., n.d.), 8 p.

* The Passover (n.p., n.d.), 28 p.

* Perplexity and Prayer (n.p., n.d.), 12 p.

Professor Rauschenbusch's "Christianity and the Social Crisis" (New York, n.d.), 42 p. NNUT

Professor Shailer Mathews1 Burlesque on the Second Coming of Our Lord Jesus Christ (n.p., n.d.), 39 p. NjPT

* The Question of Order (New York, 1906), 15 p.

* Sabbath (n.p., 1912)

The Scarlet Woman; or. the Revival of Romanism (n.p., n.d.), 40 p. NjPT

The Second Coming of Christ in Relation to Doctrine, to Promise and to Exhortation (New York, 1917), 83 p. NjPT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 215

HALDEMAN, Isaac M. (cont'd)

The Secret and Imminent Coming of Christ (New York, 1917), 71 p. DLC

Seven Rules by Which to Study and Understand the Bible (n.p., n.d.), 19 p. NNUT

* The Sevenfold Glory of the Risen Christ (n.p., n.d.), 22 p.

* *he Shepherd Psalm: Psalm 23 (n.p., n.d.), 23 p.

The Signs of the Times (New York, 1910), 455 p. DLC

The So-called Lord*3 Prayer (n.p., n.d.), 15 p. NNUT

Socialism (New York, 1912), 45 p. DLC rpt. from Signs of the Times

* Some Notes on John the Baptist (n.p., n.d.), 6 p.

* Spiritual Growth (n.p., n.d.), 10 p.

The Tabernacle, Priesthood and Offerings (New York, 1925), 408 p. DLC

Ten Seamons on the Second Coming of our Lord Jesus Christ (New York, 1916), 748 p. DLC

Theosophy or Christianity Which? (New York, 1893), 52 p. NNUT

* The Thief on the Cross (n.p., n.d.), 19 p.

Thinking Above What is Written; or, the Exhaltatlon of HumanWisdom above the Word of God (New York, 1912) NN

This Hour Not the Hour of the Prince of Peace (New York, 1916), 56 p. NjPT

The Thousand Years and After (New York, 1917), 72 p. CLamB rpt. from Ten Sermons on the Second Coming

The Three-fold Parable (n.p., n.d.), 30 p. NNUT

The Truth About Baptism— Sabbath— Law (n.p., n.d.), notpaged PPWe

* The Truth about the Law (New York, n.d.), 43 p.

Two Men and Russellism (New York, 1915), 64 p. DLC

* The Two Natures (n.p., n.d.), 4 p.

An Unanswerable Proof, and Inexorable Conclusion and an Impassible Barrier Tn.p.. n.d.), 16 p. NjPT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 216

HALDEMAN, Isaac M. (cont'd)

* The Virgin Birth (n.p., n.d.), 12 p.

* What the Baptist Church Stands for (n.p., n.d.), 23 p.

* What Formula Shall We Use In Baptism (n.p., n.d.), 20 p.

What Russelllsm. or Millennial Dawnlsm Teaches (New York, n.d.), lip. NjPT

* What Scripture Teaches about the Dead In Christ (n.p., n.d.), 31 p.

* Who Is My Neighbor? (n.p., n.d.), 11 p.

* Why Are We to Believe the Bible Is Inspired? (Philadelphia, 1917), 12 p.

Why I am Opposed to the Interchurch World Movement (n.p., n.d.), 53 p. CPFT

Why _I Preach the Second Coming (New York, 1919), 160 p. DLC also in God Hath Spoken (Philadelphia, 1919), pp. 329-344

* Within the Vail (n.p., n.d.), 8 p.

* The Word of God (n.p., n.d.), 16 p.

Articles

"Athenian Culture and Christianity," King's Business, XV (1924), 554, 602-604

"The Coming of Christ, both Pre-mlllennlal and Imminent," ibid., IV (1913), 143, 144, 153

"The Delicate Seal and the Day of Redemption," Our Hope, IX (1902-03), 640-646

"Does It Make Any Difference?" Watchword and Truth, XXXVII (1915), 287-288 rpt. King * 8 Business, XV (1924), 768, 819

"The Evil of Envy," Our Hope, IX (1902-03), 705-709

"The Falling Stone," King's Business, LV (1964), 24-25

"The Holy Spirit in His Relation to Second Coming of Christ," Watchword. XVII (1895), 112-115

"The Judgment Seat of Christ," King's Business, XLIV, no. 2 (1953), 11-13

"The Peril of Democracy," ibid., XI (1920), 265-266

"The Second Coming," W & T, XXIII (1901), 239-240

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 217

HALDEMAN, Isaac M. (cont'd)

"Significance of the Resurrection," King's Business, XVIII (1927), 208-209

"Thinking Above What Is Written," ibid., I (1910), 97-98

"The Two Distinct Stages of the Coming of the Lord," Our Hope, IX (1902-03), 418-419 rpt. from Friday Night Papers

"The Two-fold Office of the Spirit," W & T, XXI (1899), 73-75, 102-104

"The Virgin Birth," King's Business, LII, no. 12 (1961), 13-15

"Why Is the Church on Earth? ibid., X (1919), 586 rpt. from The Olive Tree

KELLOGG, Samuel H.

Books, Sermons, Pamphlets, Tracts

Abridgment of The Jews, or Prediction and Fulfillment, an Argument for the Times (Madras, India, 1927), 89 p. NjPT

Are Premillenniali8ts Right? new ed. (New York, 1923), 128 p. DLC

The Baptism of Polygamists in Non-Christian Lands (Allahabad, 1896), 24 p. NjPT rpt. with slight additions from Presbyterian and Reformed Review

The Book of Leviticus (New York, 1903), 566 p. DLC A volume in The Expositor's Bible

Christ's Coming: Is it Premillennial? (Madras, 1922) 27 p. NjPT

Dr. Kellogg'8 Analyses for Middle Year (n.p., n.d.), 26 p. NjPT

From Death to Resurrection; or, Scripture Testimony Concerning the Sainted Dead (New York, 1885), 63 p. PPWe

The Genesis and Growth of Religion (New York and London, 1892), 275 p. DLC The L. P. Stone Lectures for 1892 at Princeton Seminary

A Grammar of the Hindi Language (London, 1875), 584 p. DLC

A Handbook of Comparative Religion (New York, 1899), 185 p. DLC rpt. in 1905 for Student Volunteer Movement

The Inspiration of Paul, A Sermon Preached in the Hast Liberty Presbyterian Church, Pittsburgh, Pa., Oct. 8, 1882 (St. Louis, 1882), 23 p. NjPT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 218

KELLOGG, Samuel H. (cont'd)

The Jews or Prediction and Fulfillment, an Argument for the Times new ed. (New York, 1887), 329 p. DLC

The Light of Asia and the Light of the World (London, 1885), 390 p. DLC

A Living Christ, the Confidence of His People (Philadelphia, 1865), 36 p. NjPT

Missions and the Blessed Hope of the Lord's Appearing (n.p., n.d.), 28 p. DLC

The Past £ Prophecy of the Future and Other Sermons (London, 1904), 390 p. NjPT

What Think Ye of Christ: Demented or Divine, Which? 2nd ed. (Madras, 1925), 13 p. NjPT originally published In Calcutta In 1895

Sermons In Anthologies

"Christ's Coming: Is It Premlllennial?" In West, Nathaniel, ed., Premlllennlal Essays of the Prophetic Conference (Chicago, 1879), pp. 47-77

"The Second Coming of Christ as Related to Israel," In The Second Coming of our Lord. Being Papers Read at a Conference Held at Niagara, Ont., July 14-17, 1885 (Toronto, n.d.), pp. 143-162

Articles

"The Agra Medical Missionary Institute, India," Missionary Review of the World, XXII (1899), 599-602

"The Antagonism Between Hindooism and Christianity," Princeton Review, LIX (1883), 224-248

"The Australian Call to Pray for the Advent," The Truth, X (1884), 31-35

"The Creative Laws and the Scripture Revelation," Bibllotheca Sacra, XLVI (1889), 393-424

"The Doctrines of the Buddha and the Doctrines of Christ," Presbyterian Review, IV (1883), 503-547

"The Dream of Shemalijah," Watchword, XIII (1891), 7-10

"Eternal Retribution," Presbyteiian and Reformed Review, II (1891), 561-578

"The Exclusiveness of Christianity," Presbyterian Review, I (1880), 340-365

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 219

KELLOGG, Samuel H. (cont'd)

"The Fundamental Propositions of Premillennialism," Our Hope, IV (1897-98), 267-273 condensed from Blbliotheca Sacra

"Future Probation," Presbyterian Review, VI (1885), 226-256

"The Ghost Theory of the Origin of Religion," Bibliotheca Sacra, XLIV (1887), 273-293

"The Inspiration of Paul," Christian Workers Magazine, XIV (1913-14), 152-157 rpt. from The Truth, IX (1883), 182-192, 232-239, 266-269

"Is the Advent Premillennial?" Presbyterian Review, III (1882), 475-502

"The Jewish Question in Europe," New Englander, XL (1881), 328-350.

"The Legend of Buddha and the Life of Christ," Bibliotheca Sacra, XXXIX (1882), 458-497

"Our Inheritance," King’s Business, IV (1913), 118-119 rpt. from The Truth, XIII (1887), 444-447

"The Powers of the World to Come," Watchword, X (1888), 31-34

"PremillennialismV Its Relations to Doctrine and Practice," Bibliotheca Sacra, XLV (1888), 234-274

"The Problem of Educational Missions," M R W , XXI (1898), 881-897

"The Public Reading of the Scriptures," The Homiletic Review, XII (1886), 491-493

'"The Ruin of India' by British Rule," HRM, XXI (1898), 275-278 rpt. from Presbyterian Review

"Signs of the Second Advent," The Truth, X (1885), 449-462, 494-504

"The Theory of a Second Probation," ibid., XII (1886), 37-47, 79-84

"Trichotomy: A Biblical Study," Bibliotheca Sacra, XLVII (1890), 461-490

"Verily! Verily!" T H R , XIII (1887), 147-148

"What Is Death," Watchword, XII (1890), 60-62

KENDALL, John F.

Books, Sermons, Pamphlets, Tracts

History of the Presbyterian Church of LaPorte, Ind. Centennial Sermon, July 2, 1876 Manuscript PPPrHi

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 220

KENDALL, John F. (cont'd)

History of the Presbyterian Church of Rolling Prairie, Ind. Centennial Sermon, July 2, 1876 Manuscript PPPrHi

History of the Presbytery of Logansport (Logansport, 1887), 11 p. PPPrHi

Sermons in Anthologies

"The Judgment," in Needham, George C., ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886), pp. 108-115

"Sanctification," in ibid., pp. 186-204

Articles

"Abiding Presence of the Spirit," The Truth, VIII (1882), 402-403

"The After World," Presbyterian Review, I (1880), 694-712

"Am I a Child of God?" The Truth, IX (1883), 230-231

"The Family," ibid., XI (1885), 187-191, 236-239

"Paul's Two Prayers," ibid., X (1884), 313-317, 505-508

"The Second Coming," ibid., X (1884), 537-540; XI (1885), 43-46

"The Second Coming: When?" ibid., XI (1885), 91-94, 125-129

"The Theory of Annihilation," ibid., XI (1885), 446-452

"The Times of the Gentiles," ibid., XV (1889), 173-180

M00REHEAD, William G.

Books, Sermons, Pamphlets, Tracts

False Views of the Person of Christ (New York, n.d.), 11 p. ICMo

Outline Studies in Acts— Ephesians (New York, 1902), 247 p. DLC

Outline Studies in the Books of the Old Testament (New York, 1893), 363 p. DLC

Outline Studies in James— Jude (Pittsburgh, 1910), 145 p. DLC

Outline Studies in Philipplans— Hebrews (New York, 1905), 249 p. DLC

Studies in the Book of Revelation (Pittsburgh, 1908), 153 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 221

MOOREHEAD, William G. (cont'd)

Studies in the Four Gospels (Philadelphia, 1900), 230 p. DLC

Studies In the Mosaic Institutions, the Tabernacle, the Priesthood, the Feasts of Ancient Israel, 3rd ed, (Dayton, 1909), 246 p. DLC

Sermons in Anthologies

"The Anti-Christ," in Needham, George C., ed., Prophetic Studies ofl the International Prophetic Conference (Chicago, 1886), pp. 96-107

"The Book of Job," in Munhall, L. W., ed., Anti-Higher Criticism (New York, 1893), pp. 96-114

"Brief Review of 'Millennial Dawn1" in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., Dec. 3-6, 1895 (Pittsburgh, n.d.), pp. 220-224

"Divine Sonship," in Winona Echoes, 1907 (Winona Lake, n.d.), pp. 141-151

"The Final Issue of the Age," in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., Dec. 3-6, 1895 (Pittsburgh, n.d.), pp. 5-27

"Men Sent from God," in Scott, Robert and William CV Stiles, eds., Modern Sermons by World Scholare (New York and London, 1909), VII:1-22

"Messianic Prophecies," in Munhall, L. W., ed., Anti-Higher Criticism (New York, 1893), pp. 236-252

"Millennial Dawn, a Counterfeit of Christianity," in the Fundamentals VII:106-1*7

"The Moral Glory of Jesus Christ, a Proof of Inspiration," in The Fundamentals, 111:42-60 also printed in Torrey, R. A., ed., The Higher Criticism and the New Theology (New York, 1911), pp. 7-28

"A Study ih the First Epistle of John," in Winona Echoes, 1911 (Winona Lake, 1911), pp. 113-116

Articles

"Analysis of the Epistle to the Romans," The Truth, XII (1886), 449-450

"Babylon," Our Hope, V (1898-99), 81-83 rpt. from Watchword and Truth, XX (1898), 276-277

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. MOOREHEAD, William G. (cont'd)

"The Book of Ecclesiastes," Record of Christian Work, XVIII (1899), 171-174 rpt. from Evangelistic Work and Bible Conference Monthly

"The Book of Nahum," The Truth, XX (1894), 351-354

"Christ as Prophet— the Revealer of God as the Word Made Flesh," ibid., XII (1886), 439-441

"Christianity a Revelation, Not an Evolution," W &. £» 35X11 (1900), 333-334

"Christ in the Four Greater Prophets," The Truth, XVI (1890), 461-463

"The Church and the Tribulation," W & T , XXXVII (1915), 15-17

"Colossians," ibid., XIX (1897), 170-173

"The Coming of the Lord," ibid., XX (1898), 269-271

"The Consecration of the Priests in Israel," Our Hope, V (1898-99), 66-69 rpt. from W & T, XX (1898), 265-267

"Daniel," The Truth. XIX (1893), 510-516

"Divine Revelation— Righteousness of God," King’s Business, VI (1915), 783-786

"Duration of Israel's Stay in Egypt," The Bible Student, IV (1901), 278-283

"The Duration of Our Lord's Ministry," W 4 T, XXI (1899), 170-171

"Ephesians Chapter 1," The Truth, XXI (1895), 473-475

"The Epistle to the Hebrews," The Institute Tie, III (1902-03), 48, 49, 93

"False Views of the Person of Christ," Our Hope, XXII (1915-16), 236-244 rpt. from The Truth, XX (1894), 434-443

"The Farsightedness of Faith," W & T , XIX (1897), 192-193

"God's Estimate of His Word," Our Hope, V (1898-99), 86-88 rpt. from W £ T, XX (189877"260-261

"The Great Doctrine of Atonement," Our Hope, V (1898-99), 93-95

"The Holy Spirit: A Bible Reading," Watchword, XII (1890), 118-119

"The Holy Spirit as the Comforter," The Truth, XVI (1890), 458-460

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. MOOREHEAD, William G. (cont'd)

"Isaiah the Son of Amoz," R C W , XVI (1897), 432-433

"Is the Cardinal Right," W & T, XXXIV (1912), 286-288

"Jonah," ibid., XIX (1897), 181-186

"The Levitical Offerings," ibid., XXI (1899), 302-303

"Messiah's Geneologies in Matthew and Luke," The Bible Student, XVI (1907), 407-410

"The Moral Glory of Jesus Christ a Proof of Inspiration," Ibid., VIII (1908), 33-38, 120-123 rpt. from The Fundamentals rpt. in Christian Workers Magazine, XIII (1912-13), 566-573

"The Mosaic Laws Direct from God," The Bible Student, XIII (1906), 175-178

"Notes on the Beatitudes," W £ £, XXII (1900), 73-75

"Obadiah," Our Hope, IV (1897-98), 167-170 rpt. from U T, XIX (1897), 156-158

"The Personal and Premillennlal Coming of the Lord," Our Hope, V (1898-99), 91-93

"Person and Sacrificial Work of Christ as Revealed in the Pentateuch, The Truth, XI7 (1888), 519-522

"Person and Sacrificial Work of Christ in the Prophets," ibid., XIV (1888), 438-444

"The Pillar of Cloud and of Fire," ibid., XIX (1893), 693-698

"The Prophet Daniel and His Book," R JC W, XVIII (1899), 65-67

"The Prospective Reward of the Lord Jesus Christ," Our Hope, V (1898-99), 122-126

"A Question of Interpretation," W £ T, XXIII (1901), 106-108

"The Resurrection," Our Hope, IV (1897-98), 338-342

"Review of 'Millennial Dawnism,'" The Truth, XVII (1891), 39-43

"Reward of the Lord Jesus Christ," W £, XX (1898), 292-294

!!!*ne Righteousness of God," The Truth, XX (1894), 443-448

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 224

MOOREHEAD, William 6.. (cont'd)

"Romans 5:1-11," W & T, XXI (1899), 331-332

"Studies In the First Epistle of John," The Institute Tie, VII (1906-07), 558-560; VIII (1907-08), 21-23, 91-93, 177-178

"The True Nature of Prophecy," The Bible Student, VI (1902), 315-326

"The Two Covenants," The Truth, IX (1883), 440-444

"The Typical Significance of the Priesthood of Israel," W & T , XXI (1899), 273-274 ~

"Washed in the Blood," Ibid., XX (1898), 16-18

"What Is the Gospel?" The Truth. XXI (1895), 450-455

MUNHALL, L. W.

ed., Anti-Higher Criticism, or Testimony to the Infallibility of the Bible (New York. 1894), 354 p. DLC Addresses delivered at Asbury Park, N. J. Conference, Aug. 11-21, 1893

Breakers1 Methodism Adrift (New York, 1913), 215 p. DLC

The Convert and His Relations (New York and Cincinnati, 1901), 194 p. DLC

comp., Furnishing for Workers, a Manual of Scripture Texts for Christian Workers rev. ed.”*(New York and Cincinnati, 1895), 118 p. DLC

The Highest Critics vs. the Higher Critics, 7th ed. (Chtiago, 1905), 249 p. DLC

Inspiration. Read before the Reformed Preachers Meeting of New York City., Oct. 30, 1899 (n.p.,n.d.), 30p. ICMo

The Integrity and Authority of the Bible (n.p., n.d.), 29 p. NjPT Read before the New York City Methodist Preachers Meeting, Monday, April 17, 1899

Kenosis (n.p., n.d.), 32 p. NjPT Read before Philadelphia Methodist Preachers Meeting, Monday, May 13, 1900

The Lord’s Return, 8th ed. (Grand Rapids, 1962), 224 p. DLC

Review of Methodism and Biblical Criticism by Prof. Milton S. Terry (Chicago, n.d.), 63 p. NNUT

The Prophecy of Daniel (n.p., n.d.), 17 p. ICMo

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 225

MUNHALL, L. W. (cont’d)

comp., Redemption Songs (Philadelphia, 1889) ICMo

Shortcomings of Prof. Milton S. Terry (n.p., n.d.), 32 p. NjPT

ed., Songs of Worship and Grace (New York and Cincinnati, 1900) ICMo

Sermons in Anthologies

"The Bible and Science," in Scriptural Inspiration versus Scientific Imagination (Los togeles, 1922), pp. 121-129 rpt. from The Highest Critics vs. the Higher Critics

"The Booksof Books," in Winona Echoes, XXXI (n.p., n.d.), pp. 242-254

"The Church and Evangelism," in ibid., pp. 254-256

"The Doctrines that Must be Emphasized in Successful Evangelism," The Fundamentals, XII:11-23

"Inspiration," in ibid., VII:21-37

"The Ministry of the Word," in Clifton Springs Bible Readings (Chicago, 1879), pp. 75-76

"The Resurrection," in God Hath Spoken (Philadelphia, 1919>, pp. 361-378^,

"The Second Coming of our Lord in Relation to Evangelism," in Gray, James M., ed., The Coming and Kingdom of Christ (Chicago, 1914), pp. 89-97

Articles

"Acceptable Prayer," The Truth, VIII (1882), 401-402

"The Advantages of Professional Evangelism," The Homiletic Review, XXXV (1898), 308-311

"Authorship of the Pentateuch," king’s Business, III (1912), 137 .rpt. from Watchword and Truth, XXXIV (1912), 46-47

"Bishop Merrill on the Second Coming of Christ," The Truth, X (1884), 281-287

"The Character, Career and Destiny of Satan," ibid., IX (1883), 472-474

"The Church and Evangelism," Christian Workers Magazine, XIII (1912-13), 386-387 rpt. King’s Business, XIV (1923), 578-580

"The Coming of the Lord," The Truth, XIX (1893), 448-451

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 226

MUNHALL, L. W. (cont'd)

"The Covenant and the Kingdom," Our Hope, V (1898-99), 240-244

"Divine or Faith Healing." The Truth, XV (1899), 462-466

"An Errorless Bible," ibid., XIX (1893), 241-243

"Give Us God's Word," ibid., X (1884), 140-142 rpt. King'8 Business, XIV (1923), 465-466

"I'm Thine, I'm Thine," The Truth. VI (1880), 141

"An Infidel Preacher," ibid., XVII (1891), 275-277 The reference is to Washington Gladden

"Jude," W£T, XIX (1897), 158-159

"Justification and Forgiveness," ibid., XIX (1897), 177-178

"The Law of the Lord," The Truth, VI (1880), 279-282

"Leaven," Our Hope. V (1898-99), 89-90 rpt. fromW&T, XX (1898), 271-272

"Methodism, Evangelists, and Revivals," £ W M , XIII (1912-13), 16-19

"The Modern Revival vs. the Old Time Revival," ibid., XII (1911-12), 461-463

"Mountains," The Truth, IV (1878), 126-131

"Office of the Holy Spirit," King's Business, II (1911), 209

"On the Brink of the River of .Death, an Episode of Chickamauga," The Christian Advocate, LXXXIX (1914), 881-882 Autobiographical

"Redemption," The Truth, VIII (1882), 419-422

"Rev. Dr. Aked on 'Poorly Paid Because Poor Preacher,"' The Bible Student. XI (1905), 277-279

"Revivals and Evangelism," The Institute Tie, IX (1908-09), 458-462

"Sanctification— the Extent of its Attainment," The Truth, XI (1885), 453-454

"Some Books on Biblical Criticism," The Bible Student, XII (1905), 225-226

"Some Noteworthy and Unusual Testimonies Concerning the Bible," The Institute Tie, X (1909-10), 297

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 227

MUNHALL, L. W. (cont'd)

"Testimony Concerning the Christhood of Jesus," The Truth, III (1877), 325-32fc, 471-475

"Twentieth Century Religion," W & T , XXXVI (1914), 22-23

"What Shall an Evangelist Preach?" The Truth. XX (1894), 32-36

NEEDHAM, George C.

Books, Sermons, Pamphlets, Tracts

Arabs of the City (Boston, 1891), 516 p. NN

Conflict and Conquest, the Experiences of Father Flynn, 4th ed. (Philadelphia, 1896), 123 p. DLC Also published as Father Flynn (New York, 1890)

The Jewish Tabernacle and Priesthood; a Brief Exposition of Their Design and Typical Signification (n.p., 1883), 16 p. DLC

The Life and Labors of Charles H. Spurgeon, enl. ed. (Boston, 1884), 631 p. DLC

Man and His Mirror, the Natural Man, the Spiritual Man (Chicago, 1895), 81 p. DLC

Plan of the Ages (New York, 1893), 30 p. NNUT

Preach the Word, Conferences Addresses (Charlotte, 1892), 212 p. DLC Preached in Bible Conferences in North Carolina

The Priesthood of Christ (Toronto, 1881), 16 p. NRAB

ed., Primitive Paths in Prophecy, Prophetic Addresses Given at the Brooklyn Conference of the Baptist Society for Bible Study (Chicago, 1891) PCC

ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886) PPEB

Recollections of Henry Moorhouse, Evangelist (Chicago, 1881), 210 p. DLC

Shadow and Substance, an Exposition of the Tabernacle Types (Philadelphia, 1896), 199 p. DLC

The Ship Eccle8ia, an Allegory (Narberth, Pa., 1904), 125 p. ICMo

Smooth Stones from Scripture Streams (Boston, 1885), 212 p. ICMo

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 228

NHEDHAM, George C. (cont'd)

The Spiritual Life, Bible Lectures (Philadelphia, 1895), 262 p. DLC Address delivered at the Niagara and Northfleld Conferences

Spiritual Life in the Book of Psalms (Chicago, n.d.), 45 p. 00

The Spiritual Man (Boston, 1890), 29 p. DLC

Street Arabs and Gutter Snipes (Philadelphia, 1884), 516 p. DLC

The True Tabernacle, a Series of Bible Readings on the Jewish Tabernacle (Chicago, 1879), 1414 p. PCC

with Elizabeth A. Needham

Bible Briefs; or, Outline Themes for Scripture Students (London, 1888), 224 p. PPCB

Broken Bread for Serving Disciples (Chicago, 1894), 224 p. DLC

Looking Forward (Philadelphia, n.d.) not successively paged CLamB

Will Jesus Come? (Philadelphia, 1897), 83 p. CLamB

Sermons in Anthologies

"The Blessed Hope," in The Second Coming of Christ by Well-Known Preachers (Chicago, 1896), pp. 92-97

"Our Great High Priest. A Sermon by . . . Preached in the Harcourt Street Baptist Church, Dublin, on Lord's Day Morning, February 24th, 1889" in The People's Pulpit, pp. 213-224

"The Priesthood of Christ," in Clifton Springs Bible Readings (Chicago, 1879), pp. 21-29

"Relations of the Believer to Christ and Corresponding Responsi­ bilities," in ibid., pp. 57-59

"The Spirit and the Word," in Shanks, T. J., ed., A College of Colleges (New s&ork, 1889), pp. 269-271

Articles

"Abundance of Life," Our Hope, IV (1897-98), 386-389

"The Ass in the Pit," The Truth, XVII (1891), 272-274

"Bible Conventions: Their Origin," Northfleld Echoes, I (1984), 91-94

"Brief Bible Reading on the Holy Spirit," Watchword, V (1882-83), 106-107

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 229

NEEDHAM, George C. (cont'd)

"The Call to Work," ibid., V (1882-83), 274-278

"The Christian Armor," ibid., VI (1883-84), 78-82

"Christian Service," ibid., Ill (1880-81), 34-35

"The Christian Soldier and Armor," The Truth, VIII (1882), 222-226, 272-275, 372-376, 471-478

"Christopher Love," ibid., X (1884), 36-40

"The Cloud of Glory," The Truth, II (1876), 451-454, 516-520 rpt. in Watchword, II (1879-80), 127-130

"Completeness in Christ— a Bible Reading," Watchword, IV (1881-82), 108-109

"Conditions of Soul Winning," The Truth, XIX (1893), 49-51

"Consecration." ibid.. VII (1881), 518-522, 563-567; VIII (1882), 29-33, 78-84

"The Conversion of Satan," Watchword and Truth. XX (1898), 207-209

"The Death of Eli," The Truth, XX (1894), 355-357

"Earth's Re-genesis," Watchword, X (1888), 175-176, 200-202, 225-228; XI (1889), 11-13

"Elements of Success in Soul Winning," The Truth, XVIII (1892), 819-820

"Enquire Ye for the Good Old Days," Watchword. V (1882-83), 268-269 rpt. in The Truth. IX (1883), 415-419

"Ephesians," W&T, XIX (1897), 154-156, 163-164, 187-189

"Esau's Profanity," The Truth, X (1884), 369-374

"Exalting the Lord," ibid., VI (1880), 73-77

"Faith versus Failure," ibid., VI (1880), 172-176

"Fire! Fire!" Watchword. XII (1890), 177-178

"Form and Power," The Truth, V (1879), 182-185 rpt. Watchword, XII (1890), 67-68

"The Future Advent of Jesus," Northfleld Echoes, I (1894), 492-500

"Golden Keys to the Psalms," Our Hope. I (1894-95), 239-244

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 230

NEEDHAM, George C. (cont'd)

"Growth unto Salvation," Watchword, XI (1889), 132-134

"The Heart of Christ," ibid,, V (1882-83), 181-182

"The Heart Satisfied," ibid., I (1878-79), 177-178

"Henry Moorhouse," ibid., XIII (1891), 68-70

"The Highest Motive in Christian Service," The Truth, VI (1880), 474-479

"Holy and Most Holy," ibid., XXI (1895), 294-298

"Holy Vessels," Watchword, IV (1881-82), 38-40, 55-56, 77-79

"How to Win Souls to Christ," ibid., X (1888), 104-106

"Importance of Bible Study," The Truth, I (1875), 294-299, 345- 348, 463-467

"The Laver," ibid.. Ill (1877), 41-45 rpt. ibid., XXI (1895), 35-39

"The Lord's Supper," ibid., V (1879), 272-276

"Man as Described in the Epistles," ibid., VI (1880), 518-521

"Mary, Martha and Lazarus," Watchword, I (1878-79), 116-117

"Moses and Paul," The Truth, XVIII (1892), 172-174

"The Name Jesus— a Bible Reading," Watchword, IV vi881-82), 92

"Nature's Millennium," Our Hope, IV (1897-98), 317-320

"A New Earth," The Truth, XIX (1893), 169-171

"On Christian Worship," ibid., <1 (1885), 183-186, 278-282, 368-372

"Our Great High Priest," Watchword, IV (1881-82), 103-104

"Paul's Devotion to Christ," The Truth, IX (1883), 457-460

"Paul's toss," ibid., I (1875), 183-186

"The Power of Christ upon the Believer," ibid., VIII (1882), 397-399

"A Praying Mother," Watchword, XII (1890), 321-323

"Priesthood of Christ," The Truth, VIII (1882), 404-406

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. NEEDHAM, George C. (cont'd)

"The Promises of God," Watchword, XIII (1891), 4-5

"Robert Annan," ibid., XII (1890), 232-234

"Samson," The Truth, XX (1894), 476-478

"Scenes and Incidents," Watchword, IV (1881-82), 126-128, 152-156

"The Separation of Believers as Taught in Gospels, Acts and Epistles, The Truth. VII (1881), 90-93

"Sonship," ibid., X (1884), 318-322

"The Source of Revival," ibid., XX (1894), 29-31

"Spiritual Life in the Psalms," ibid., XV (1889), 467-476, 516-524; XVI (1890), 75-79, 119-126, 176-179, 220-226 rpt. from Watchword, XI (1889), 217-219, 240-241, 267-268, 296-298; XII (1890), 37-39

"The Spiritual Man." The Truth, XIV (1888), 474-480, 509-513, 561-567; XV (1889TT 37-44

"The Story of a Rescue," Watchword. VI (1883-84), 161-163

"True Hearted Service," The Truth. VI (1880), 44-45

"The Two Ages: A Contrast," ibid.. XVII (1891), 127-133

"Walter Douglas," Watchword, XII (1890), 295-296

"We Know," The Truth. XVII (1891), 172-176

uWhat Is Man," ibid., XVII (1891), 414-419, 524-528

NICHOLSON, William R.

Books, Sermons, Pamphlets, Tracts

A Child of Jesus: An Illustration of Genuine Religion in the Soul of a Child (Halifax, n.d.), 80 p. 00

The Baptism of Jesus by John: What Was It? And, What Is It7 (Philadelphia, 1897), 15 p. PPRETS

"Better Not to Have Been Born" (New YOrk, n.d.), 8 p. PCC

The Blessedness of Heaven: An Exposition of "The Hidden Manna" and the "White"Stone*' (New YOrk, n.d.77 16 p. NNUT rpt. from Waymarks in the Wilderness

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 232

NICHOLSON, William R. (cont'd)

The Christian's Holy Living; or, the Resurrection of Christ the Source and Power of £ Holy Life (Philadelphia, 1890), 31 p. ICMo

Christ's AscensionV Its Truth and Its Worth. A Sermon Preached in St. John's Church, Cincinnati, May 28th, 1854 (Cincinnati, 1854)", 23 p. 0C1WH1

Concerning Fasting (Philadelphia, 1881), 15 p. NN

Concerning Sanctification, a; Tract (Philadelphia, 1875), 24 p. PCC

Day-LiEe Glories; or, the Lord's Rising from the Dead. A Sermon Preached in St. Paul's, Boston, on Easter Sunday, 1863 (Boston, 1863), 28 p. MB

The Faith of Bartimaeus (n.p., n.d.), 25 p. PCC

The Home Trials of Jesus (n.p., n.d.), 16 p. ICMo

The Iniquity of the Holy Things. £ Sermon (Philadelphia, 1906), 12 p. PCC

The Jews. Their Past and Their Future, a Plea for Their Evangeliza­ tion. Address at a Meeting for Promoting Gospel Work among the Jews held in Central Congregational Church, Philadelphia Nov. 15, 1893 (Philadelphia, n.d.), 24 p. PCC

The Lost Sheep, the Lost Coin, the Lost Son (New York, n.d.), 51 p. PCC

Man*8 Deification— Satan's Lie (New York, n.d,), 32 p. ICMo

The Missionary at Work according to His Rule. A Sermon Preached at the Opening of the Delegate Meeting of the Board of Missions in Christfs Church, Cincinnati, April 25, 1869 (Cincinnati, 1869),31 p. 00

The Nature of the Resurrection Body (Philadelphia, 1912), 24 p. ICMo

Oneness with Christ, Expository Lectures on the Epistle to the Colossians (New York, 1903), 284 p. DLC

Our Riches out of His Poverty. A Sermon Preached in St. Paul's Church, Boston, on Sunday Morning, Feb. 12, 1871 (Boston, n.d.), 21 p. MBC

Our Zion; or, the Reformed Episcopal Church in the Light of God's Word. A Sermon Preached at the Consecration of Christ Memorial Church, West Philadelphia, Sunday, Nov. 25, 1888 (Philadelphia, 1888),24 p. PPRETS

The Passover Blood (n.p., n.d.), 15 p. PCC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 233

NICHOLSON, William R. (cont’d)

The Personal Riches of the Lord Jesus Christ. A Sermon Preached in St. Paul's Church, Boston, on Christmas Day, 1870 (Boston, n.d.), 16 p. MB

The Poverty of Jesus Christ. A Sermon Preached in St. Paul's Church, Boston, on Sunday Morning. Jan. 22, 187iTTBoston, n.d.), 16 p. MBC

The Present Crisis in the Work of the American Colonization Society. An Address b£ . • • Delivered in Washington, D. C. at the Sixty-fifth Annual Meeting of the American Colonization Society Jan. 17, 1882 (Washington, 1882), 11 p. NN Also delivered in the Second RE Church, Philadelphia, Sunday evening, Feb. 5, 1882

Preaching, the Commissioned Work of the Christian Ministry. A Sermon Preached at the Ordination to the Diaconate of Mr. E. H. Kettell, Oct. 8, 1871, in St. Peter's Church, Bal­ timore (Boston, n.d.), 30 p. PPL

The Priesthood of the Church of God. A Sermon Preached at the Opening of the Fourth General Council of the RE Church in Emmamuel Church, Ottawa. Canada, Wednesday, July 12, 1876 (Philadelphia, 187^7728 p. PCC

Principles of the RE Church. Sermon Preached at the Opening of the Church of Our Redeemer, Nov. 19, 1893 (n.p., n.d.), 13 p. PPRETS

The Real Presence of Christ in the Bread and Wine in the Lord's Supper. A Sermon Delivered April 15, 1877 in the Second RE C h u r c h T Philadelphia (Philadelphia, 1 8 7 7 7 7 55 p. PCC

Reasons Why Became a Reformed Episcopalian (Philadelphia, 1875), 28 p. PCC

The Reformed Episcopal Church— Its Doctrines, Worship and Work, Sermon Preached by . . . on the Occasion of the Formal Opening of the Holy Trinity RE Church . . . Sunday, Oct. 9, 1881 (Philadelphia, 1881), 28 p. PPRETS

The Rock Foundation of the Church of Clirist, an Advent Sermon (n.p., n.d.),16 p. PPRETS

Six Miracles of Calvary (Chicago, 1927), 80 p. CLamB

The Spirit of Prophecy (Philadelphia, 1890), 43 p. ICrlo

What Is at Call to the Ministry and What Are the Qualiflcations for a Successful Ministry (Philadelphia, 1877), 22 p. NjPT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 234

NICHOLSON, William R. (cont'd)

Sermons in Anthologies

"The Bearing of Prophecy on Inspiration," in Pierson, A. T., ed., The Inspired Word (London, 1888), pp. 208-

"The Gathering of Israel," in West, Nathaniel, ed., Premlllennial Essays of the Prophetic Conference (Chicago, 1879), pp. 222-240

"Messiah's Kingly Glory," in Needham, George Ck, ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886), pp. 142-151

"The Prophetic Significance of the Apoclyptic Rainbow," in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., Dec. 3-6, 1895 (Pittsburgh, n.d.), pp. 173-181

Articles

"The Act of the Incarnation," The Institute Tie, X (1909-10), 289-292

"The Apocalyptic Rainbow," Our Hope, II (1895-96), 203-212 rpt. ibid., XXII (1915-16), 684-690

"Better Not to Have Been Born," ibid., XV (1908-09), 292-296

"Concerning Fasting," Waymarks in the Wilderness and Scriptural Guide, IX (1871), 248-272

"An Exposition of the 'Hidden Manna' and the 'White Stone,"' ibid., VIII (1870), 115-131

"An Exposition of the Sealed Roll," ibid., IX (1871), 163-173

"God's Curse Upon the Serpent," The HoMletic Review, XXII (1891), 224-230

"The Miracle of the Ages," £ H R, XI (1886), 331-334

"Whose Neighbor Am I?" Watchword and Truth, XXII (1900), 357-362

PARSONS, Henry M.

Books, Sermons, Pamphlets, Tracts

The Advantages of a Bible Service, as One of the Regular Services of the Church on the Lord's Day. An Address Delivered by . . . of Boston, at the Ninth Connecticut Sunday School Con­ vention held at Meriden, May 19, 20, and 21, 1874 (n.p., n.d,), 9 p. MBC

New Year's Souvenir, 1885, Knox Church, Toronto (n.p., n.d.), 21 p. MBC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 235

PARSONS, Henry M. (cont'd)

The Two Resurrections (Toronto, 1885), 14 p. MBC

132 Questions and Answers Concerning Pre-millennlalism (Toronto, n.d.), 44 p. ICMo

Sermons in Anthologies

"Judgments and Rewards," in Needham, George C. ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886), pp. 78-83

"The Present Age and Development of Anti-Christ," in West, Nathaniel, ed., Premillennial Essays of the Prophetic Conference (Chicago, 1879), pp. 204-221

"The Scriptural Doctrine of the Resurrections," in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., Dec. 3-6 1895 (Pittsburgh, n.d.), pp. 52-60

"The Second Coming of the Lord," in Clifton Springs Bible Readings (Chicago, 1879), pp. 34-37, 38-40

"The Second Coming of Christ the Everpresent Hope of the Church," in The Second Coming of our Lord, Being Papers Read at £ Con- ference held at Niagara, Ont., July 14-17, 1885 (Toronto, n.d.), pp. 59-75

Articles

"The Abiding Presence of the Holy Spirit," The Truth, XV (1889), 435-440

"Amos," Watchword and Truth, XIX (1897), 191-192

"Christ the Son of God," The Truth. XIX (1893), 707-714

"The Coming Christ," ibid., XIX (1893), 451-455

"The Coming Anti-Christ," ibid.. XIX (1893), 479-485

"Development of the Anti-Christ," Our Hope. XIV (1907-08), 94-108

"The Dispensatlonal Progress of Redemption," The Truth, XV (1889), 477-480

"Dispensations," ibid., XI (1885), 460-466

"The Dispensations of Earth," Our Hope, V (1898-99), 69-71

"Dispensations of Truth," ibid., XI (1904-05), 412-418

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 236

PARSONS, Henry M. (cont'd)

"The Epistle to the Philippians," W .& T, XIX (1897), 145-147

"The Flesh and the Spirit," The Truth, IX (1883), 516-523

"The Holy Spirit and the Word for Life and Growth," ibid., IX (1883), 557-561

"The Holy Spirit in the First Epistle of John," Our Hope, V (1898-99), 176-177 rpt. from W £ T, XX (1898), 275-276

"The Holy Spirit in Isaiah," The Truth. XXI (1895), 426-431

"The Holy Spirit in the Old Testament," ibid., XVII (1891), 475-480, 520-523

"How to Study the Bible," ibid., II (1876), 497-498

"The Imminence of the Second Coming of Christ," Our Hope, XI (1904-05), 35-39, 99-102

"Importance of the Resurrection of Christ," Christian Workers Magazine, XV (1914-15), 478-480

"Individual Representation of Christ," The Truth, XX (1894), 663-668

"Importance of the Resurrection of Christ," ibid., XXI (1895), 421-425

"Israel and the Nations in the Messianic Kingdom," ibid., XX (1894), 421-425

"The Millennium," Our Hope, III (1896-97), 234-241 rpt. from The Truth, XXII (1896), 465-474

"The Person and Natures of Christ," The Truth, VIII (1882), 399-400

"The Restoration of Israel," ibid., XX (1894), 426-434

"Strange Fire," W & T , XXII (1900), 15-17

PIERSON, Arthur T.

Books, Sermons, Pamphlets, Tracts

The Acts of the Holy Spirit (New York, 1895), 142 p. DLC

The Believer'8 Life, Its Past, Present, and Future Tenses (London, 1905), 102 p. ICMo

The Bible and Spiritual Criticism (New York, 1905), 276 p. PPCB

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 237

PIERSON, Arthur T. (cont'd)

The Bible and Spiritual Life (New York, 1908), 483 p. DLC

The Bible In Private and Public (New York, 1894), 50 p. NNUT

Bible Plan of Giving (Philadelphia, 1884), 7 p. PPPrHi

Catharine of Siena, An Ancient Lay Preacher, ja Story of Sanctified Womanhood and Power in Prayer (New York and London, 1898), 68 p. DLC

The Coming of the Lord (New York, 1896), 86 p. NNUT

The Credulity of Incredulity (Philadelphia, 1891), 31 p. DLC

The Crisis of Missions; or. The Voice Out of the Cloud (New York, 1886), 376 p. DLC

The Divine Art of Preaching (New York, 1892), 156 p. DLC Lectures delivered at "Pastor's College," Metropolitan Tabernacle, London, Jan.-June, 1892

The Divine Enterprise of Missions, A Series of Lectures Delivered at New Brunswick, New Jersey, before the Theological Seminary of the Reformed Church in America upon the "Graves" Foundation in the Months of January and February, 1891 (New York, 1891), 333 p. DLC

Divine Healing. Does the Bible Encourage Us to Expect the Healing of the Body in Answer to Prayer? 46 p. PPPrHi An essay read before the Ministerial Union of Philadelphia, June 28. rpt. from the National Baptist, Philadelphia, July 15, 22, 1886

The Doric Pillar of Michigan. A Memorial Address Commemorative of the Honorable Zachariah Chandler, U. S. Senator, Delivered in the Fort Street Presbyterian Church, Detroit, Thursday morning November 27, 1879 (Detroit,1879), 45 p. DLC

The Dove in the Heart or the Perfect Peace of God (New York, 1892), 32 p. ICMo

The Ethics of the Dance. "A Letter and Its Answer" (Boston, 1887), 10 p. PPPrHi

Evangelistic Work in Principle and Practice (New York, 1887), 340 p. DLC

Forward Movements of the Last Half Century (New York, 1900), 428 p. DLC

Free Churches (n.p., n.d.), 16 p. PPPrHi

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 238

PIERSON, Arthur T. (cont'd)

From the Pulpit to the Palm Branch, aMemorial of C. K. Spurgeon (New York, 189257 281 p. PPEB ,r George Muller of Bristol and His Witness to £ Prayer-Hearing God (New York, 1899), 462 p. DLC

God and Missions Today (Chicago, 1955), 127 p. Condensation of The Divine Enterprise of Missions

Godly Self Control (New York, n.d.), 220 p. PPCB

God's Living Oracles (New York, 1904), 257 p. PPCB

The Gordlan Knot; or. The Problem Which Baffles Infidelity (New York and London, 1902), 264 p. DLC

The Gospel Flodding the World. A Sermon Preached before the Second Presbyterian Church, Indianapolis, Sunday Morning, January 21, 1883 (Indianapolis, n.d.), 12 p.PPPrHi

The Greatest Work in the World, or the Evangelization of all Peoples in the Present Century (New York and Chicago, 18917, 62 p. DLC

The Hand on the Plough, or Some Secrets of Service (New York and Chicago, 1892) , 32 p. DLC

The Heart of the Gospel. Twelve Sermons Delivered at the Metropoli­ tan Tabernacle London, England (New York, 1892T7 310 p. PPEB

The Heights of the Gospel (London, n.d.), 236 p. CPFT

A Higher Type of Piety, the Great Need of Our Day (Chicago, n.d.), 18 p. DLC

Hope, the Last Thing in the World (New York and Chicago, 1891), 30 p. DLC

The Hopes of the Gospel (London, 1896), 230 p. PPCB

The Imperative Need of £ New Standard of Giving (New York, 1894), 10 p. ICMo rpt. from M R W July 1894

In Christ Jesus; or, the Sphere of the Believer's Life (New York and London, 1898),199 p. DLC

In Full Armor; or, the Disciple Equipped for Conflict with the Devil (New YOrk, 1893), 35 p. NNUT

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 239

PIERSON, Arthur T. (cont'd)

In Memoriam. Rev. Thomas Sherrard, A. M., The Gulldless Man. A Sermon Preached In the Presbyterian Church, Brooklyn, Mich. August 30, 1874 (n.p., n.d.), 16 p. NNUT

The Inevitable Alternative (Chicago, n.d.), 24 p. CPFT

Inspiration, Prophecy and Higher Criticism (n.p., n.d.), 6 p. ICMo

ed., The Inspired Word, A Series of Papers and Addresses Delivered at the Blble-Inspiration Conference, Philadelphia, 1887 (New York, 1888), 359 p. DLC

Is Divine Healing for us Now? or. Have Supernatural Signs Ceased During this Church Age (Toronto, n.d.), 20 p. ICMo

Israel, God’s Olive Tree. A Sermon (New YOrk, 1893), 24 p. PPPrHi

James Wright of Bristol, England: A Memorial of a Fragrant Life (New YOrk, n.d.), 274 p. DLC

apprec., John G. Paton, Missionary to the New Hebrides, an Auto­ biography (New York, 1898) NN

The Keswick Movement in Precept and Practice (New York and London, 1903), 124 p. DLC

Keys to the Word; or, Help to Bible Study (New York, 1887), 148 p. NjPT

The Key Words of the Bible, 7th ed. (London, 1907), 148 p. DLC

Kindly Words on Dancing and Card Playing (Boston, n.d.), 24 p. ICMo

Knowing the Scriptures, Rules and Methods of Bible Study (New York, 191057 459 p. DLC

L 1 evangelisation; Principles et pratique (Geneva, 1897), 200 p. DLC

Lee nouveaux Actes des Apotres (Geneva, 1896), 508 p. DLC

Lessons in the Set, sol of Prayer as Taught by the Lord Jesus Christ HlmselFTNew YOrk, 1895), 151 p. PPPrHi

Llfe-Power; or, Character, Culture and Conduct (New York, 1895), 214 p. DLC

The Lord*s Teachings about Money (n.p,, n.d.), 19 p. ICMo

LoveIn Wrath; or, the Perfection of God’s Judgments (New York, 1892), 40 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 240

PIERSON, Arthur T. (cont'd)

The Making of a Sermon, 2nd ed. (New York, 1907), 312 p. DLC

Many Infallible Proofs, A Series of Chapters on the Evidences of Christianity (Chicago, 1886), 317 p. DLC

The Miracles of Missions, Modern Marvel in the History of Mis­ sionary Enterprise (New York and London, 1891), 196 p.

Modern Apostles of Missionary Byways (New York, 1899), 108 p.

the Modern Mission Century, Viewed as a Cycle of Divine Working (New York, 1 9 0 1 } , 5 1 7 p. DLC

The New Acts of the Apostles or the Marvels of Modern Missions (New York, 1894), 451 p. DLC

ed., The One Gospel; or, The Combination of the Narratives of the Four Evangelists In one Complete Record (New York, 1889), 203 p. PPCB

Papers for Thinking People (London, 1892), 94 p. PPCB

A Pastor’s Letter to His People (Detroit, n.d.), 36 p. MBC

"The Pillar of Fire" (n.p., 1880), 30 p. NjPT

The Problem of Missions and Its Solution (n.p., n.d.), 12 p. NjPT

Problems of American Civilization, Their Practical Solution the Pressing Christian Duty of today (New York, 1888), 171 p.

The Public Reading of the Word of God (Chicago, 1925), 31 p. NjPT

The Reading of the Word of God In Public (London, 1893), 48 p. ICMo also pub. as How to Read the Word of God Effectively (Chicago, 1925)

The Revival of Prayer (London, n.d.), 56 p. ICMo

The Second Coming of our Lord (Philadelphia, 1896), 50 p. DLC

The Secret of Overcoming Satan, a Sermon Delivered on Sunday morning, November 13, 1892 . . . at the Metropolitan Tabernacle, Newing­ ton (London, n.d.), 14 p. ICMo

Seed Thoughts for Public Speakers, rev. ed. (New York, 1900), 361 p. DLC

Seven Years in Sierra Leone, the Story of the Work of William A. B. Johnson Missionary of the Church Missionary Society from 1816 to 1823 in Regent's Town, Sierra Leone, Africa (New York, 1897), 252 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 241

PIERSON, Arthur T. (cont'd)

Shall We Continue In Sin? A Vital Question for Believers Answered in the Word of GodTNew York, 1897), 122 p. NjPT rpt. as Vital Union with Christ (Grand Rapids, 1961)

Speaking with Tongues (New York, n.d.), 40 p. ICMo

A Spiritual Clinique, Four Bible Readings Given at Keswick in 1907 (New York, n.d.), 95 p. NjPT

Stumbling Stones Removed from the Word of God (New York, 1891), 82 p. PPEB

The Supernatural (London, n.d.), 144 p. ICMo

Supernatural Answers to Prayer. A Sermon Preached at the Second Presbyterian Church, Indianapolis, Sunday Evening, April 22, 1883 (Indianapolis, n.d.), 15 p. PPPrHi

Temptation and Victory (Philadelphia, n.d.), 8 p. PPPrHi

The Two Great Laws of the Sermon (Boston, 1887), 12 p. MBC

Whitefield, the Field Evangelist (Chicago, n.d.), 15 p. PPPrHi rpt. from Evangelistic Work in Principle and Practice

Sermons in Anthologies

"The Attitude of Holy Hope," in The Keswick Week, 1907 (London, n.d.),. pp. 13-21

"The Coming of the Lord, the Doctrinal Center of the Bible," in Addresses on the Second Coming of the Lord . . . Allegheny, Pa., December 3-6, 1895 (Pittsburgh, n.d.), pp. 81-100

"The Coming of the Lord, the Practical Center of the Bible," in ibid., pp. 101-122

"Divine Efficacy of Prayer," in The Fundamentals, IX:66-83

"Estrangement of the Masses from the Church," in Evangelical Alliance for the USA, National Perils and Opportunities (New York, 1887), pp. 112-123

"The Evangelization of the World in this Generation," in '*Make Jesus King" The Report of the International Students Missionary Conference, Liverpool, January 1-5, 1896 (New York, 1896), pp. 178-184

"Experience and Testimony," in The Keswick Week, 1907 (London, n.d.), pp. 150-156

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 242

PIEISON, Arthur T. (cont'd)

"Fellowship with God," in ibid., pp. 221-227

"God's Hand in Missions," in Sherwood, J. M., ed., Memoirs of Rev. David Brainerd (New York and London, 1884), pp. lv-lxxx

"God's Independence of Man's Wisdom," in Moody Bible Institute Lectures (Chicago, 1896), pp. 195-206

"The Honorable Ian Keith-Falconer, Pioneer in Arabia," in The Picket Line of Missions (New York and Cincinnati, 1897), pp. 117-148

• "Jesus Christ in the Two Testments," in Moody Bible Institute Lectures (Chicago, 1896), pp. 207-227

"The Lost Art of Prayer," in "Make Jesus King" (New York, 1896), pp. 42-46

"Methods of Studying the Word of God," in Moody Bible Institute Lectures (Chicago, 1896), pp. 157-164

"The Organic Unity of the Bible," in Pierson, ed., The Inspired Word (London, 1888), pp. 338-359

"Our Lord's Second Coming, a Motive to World-wide Evangelism," in Needham, George C., ed., Prophetic Studies of the International Prophetic Conference (Chicago, 1886), pp. 27-40

"Our Lord's Teaching about Money," in The Fundamentals, X:39-47

"Paul's Epistle to Philemon," in Shanks, T. J., ed., A College of Colleges (Chicago, 1887), pp. 106-110

"Persistent Darkness," in The Keswick Week, 1907 (London, n.d.), pp. 117-124

"The Plan of God in the Ages," in "Make Jesus King" (New York, 1896), pp. 19-26

"The Proof of the Living God, as Found in the Prayer Life of George Muller," in The Fundamentals, 1:70-86

"Providence of God in Mo dem Evangelistic Labor," in Words of Worth from the Chicago Christian Convention (Chicago, 1882), pp. 108-115

"Public Reading of the Word of God," in Moody Bible Institute Lectures (Chicago, 1896), pp. 151-156

"The Relationship of the Holy Spirit to Character and Sertice," in "Make Jesus King” (New York, 1896), pp. 96-101

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 243

PIERSON, Arthur T. (cont'd)

"Sanctified Zeal," In Shanks, T. J., ed., A College of Colleges (New York, 1889), pp. 238-245

"Seven Seals of God on the Bible," In Gelkie, Cunningham et al, Gateways to the Bible (Philadelphia, 1897), pp. 43-51

"The Sin, Folly and Crime of Unbelief," in The Keswick Week, 1907 (London, n.d.), pp. 170-176

"Some Hints to Praying Souls," in Gen. Booth's Vision and Other Addresses (Louisville, n.d.), pp. 81-85 rpt. from Watchword and Truth

"The Spirit and His Work," in Moody Bible Institute Lectures (Chicago, 1896), pp. 183-194

"The Supernatural Factor in Missions," in Foreign Missionary Jubilee Convention of the United Presbyterian Church of North America (Philadelphia, 1905), pp. 255-272

"The Testimony of Foreign Missions to the Superintending Providence of God,‘ in The Fundamentals, VI:5-21

"The Testimony of the Organic Unity of the Bible to its Inspiration," in ibid.. VII:55-69

"Titus Coan and the Pentecost at Hile," in Pierson, D. L., ed., The Pacific Islanders (New York and London, 1906), pp. 55-84

"Unanswered Prayer," in The Keswick Week, 1907 (London, n.d.), pp. 79-87

"The Unity of the Word of God," in Moody Bible Institute Lectures (Chicago, 1896), pp. 165-182

"Unsubdued Sin," in The Keswick Week, 1907 (London, n.d.), pp. 39-47

"A Vision of God," in ibid., pp. 27-32

Articles

"Another Gospel Which is Not Another," Watchword and Truth, XXII (1900), 8-10, 40-42, 105-108, 138-140, 170-173, 198-201, 232-234

"Antagonism to the Bible," Our Hope, XV (1908-09), 474-481

"The Appalling Crisis of our Day," ibid., XIV (1907-08), 398-404

"Be Filled with the Spirit," Watchword, VII (1884-85), 172-i75 rpt. from Northfield Echoes

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PIERSON, Arthur T. (cont’d)

"The Believer’s Union with the Lord," Northfield Echoes, III (1896), 362-374 rpt. in Watchword, XVIII (1896), 319-321; XIX (1897), 310-312

"The Bible as Self-Vindicated," The Truth, XV (1889), 451-461

"Brief Meditation on Genesis 1," Our HopefXV (1908-09), 819-822

"But,from the Beginning It Was Not So," Missionary Review of the World, LXII (1939), 181

"The Causes and Cures of Ministerial 'Blue Monday'," The Homiletic Review, XXVIII (1394), 112-118

"Centenary," M R W, LX (1937), 230

"Christian Giving— A Discussion," THR, LII (1906), 445

"Christian Living," The Truth, XV (1889), 366-369, 413-419

"The Christian's Relation to the World," Northfield Echoes, VI (1899), 407-411

"Christ in Old Testament Prophecy," The Truth, XIII (1887), 469-476

"Christ's Own Preaching," THR, XVII (1889), 458-46*

"Christ's Resurrection," W & T , XXIII (1901), 74-75

"Christ's Teachings on Prayer," Northfield Echoes, I (1894), 501-502

"Church Talent," THR, XVII (1889), 390-396

"The Claims of Foreign Missions," Northfield Echoes, I (1894), 342-345

"The Climax About Prayer," The Truth, XVI (1890), 419-425

"A Cluster of Curiosities," THR, XVIII (1889), 323-325

"Clusters of Gems," ibid., XV (1888), 31-33

"The Coming of the Lord," The Truth, XXII (1896), 631-636 rpt. from book of the same name.

"The Conditions of Prevailing Prayer," ibid., IX (1833), 554-557

"Congregational Organization and Supervision," THR, XX (1890), 301-309

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PIERSON, Arthur T. (cont'd)

"Curiosities and Suggestions from Latin Proverbs," ibid,, XVIII (1889), 507-509

"The Cultivation of the Homiletic Habit," ibid., XX (1890), 188-191

"The Deeper Secrets of the Bible," King's Business, II (1911), 210-211

"Different Types of Character," THR, XX (1890), 440-441

"The Difficulties and Discrepancies of the Bible," The Truth, XVI (1890), 464-476

"Direct Messianic Prophecies," The Institute Tie, IV (1903-04), 118

"The Doctrine of the Godman," W & T , XXIII (1901), 205-206, 267-268

"D. W. Whittle, the Poet Evangelist," Northfield Echoes, VIII (1901), 3-9

"Effective Church Organization," THR, XVIII (1889), 23-27

"Enduement," King's Business, IV (1913), 393

"EssentlalsElements in the Layman's Message," ibid., I (1910), 133-135

"A Fair Counter Challenge," The Truth, XIV (1888), 40-43

"The Finger of God in Foreign Missions," "T H R, VIII (1884), 638-641

"Foundation Truths in Holy Living," ibid., LVIII (1909), 498-500

"Gems and Curiosities from a Literary Cabinet," ibid., XIII (1887), 40-42

"God's Judgments and Their Lessons," THR, XXIV (1892), 138-144

"God’s Laws of Health and Long Life," The Institute Tie, V (1904-05), 517

"God's Word to Woman," Northfield Echoes, III (1896), 252-263

"The Golden Legend: An Easter Poem," Record of Christian Work, XXXI (1912), 215-217

"Guidance," Northfield Echoes. Ill (1896), 170-183

"The Hand of God in Modern Missions," ibid., VIII (1901), 441-458

"Helps and Hints, Textual and Topical," THR, XXI (1891), 62-66

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PIERSON, Arthur T. (cont’d)

"The Hiding of God in the Book of Esther,” ibid., XXII (1891), 123-127

"The Higher Levels of Life," The Institute Tie, IV (1903-04), 164-165

"The Highest Ideal of Life," R C W, XVI (1897), 98-101

"Hints at the Meaning of Texts," T H R, XIX (1890), 91-94

"The Holy Spirit in Connection with Conversion," The Truth, IX (1883), 465-468

"Holy Spirit Power as Exemplified in Adoniram Judson Gordon, D. D., Preacher, Teacher and Pastor," THR, XXX (1895), 304-309

"Homiletic Gems from Dr. Thomas Guthrie," ibid., XVIII (1889), 410-412

"Hope as a Power in Moulding Character," ibid., XXI (1891), 421-426

"Hope to the End," Watchword, XIV (1892), 226-228

"How I Succeeded as an Extempore Preacher," THR, XVIII (1889), 80-81

"The Inspiration of the Bible," ilid., XIX (1890), 244-247

"Inspiration, Prophecy and Higher Criticism," Our Hope, V (1898-99), 422-427 rpt. from W & T, XXI (1899), 229-232

"In Christ Jesus— Glorified," King’s Business, XV (1924), 200, 246-247

"Is the World Growing Worse," W & T, XXIII (1901), 171-172

"The Keswick Movement," Northfield Echoes, IV (1897), 21-30

"The Keswick Teaching in Its Bearing on Effective Gospel Preaching," THR, XL (1900), 397-403

"The Kingdom of the Age," Watchword, XV (1893), 254-258 rpt. from Northfield Echoes

"The Lawfulness of Covenant," The Truth, XXII (1896), 42-46

"The Laws of Sermon Structure," THR, XVII (1889), 177-179

"Lessons from a Preacher's Notebook," ibid., IX (1885), 35-38

"Lessons from Acts," W & T , XXIII (1901), 332-334

"The Lesson on Righteousness," Our Hope, XIII (1906-07), 31-34

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PIERSON, Arthur T. (cont'd)

"Libeaal Giving," THR, VIII (1884), 453-455

"Life Eternal as Set Forth in the Gospel of John," The Truth, XIII (1887), 453-457

"Miracles! Are They Possible? Are They Probable?" King's Business, XVII (1926), 125-128, 169-171, 203-204, 243-245

"Missing Missionary Link," Watchword, VII (1884-85), 148-150

"The Mission of the Church in the Evangelization of the Masses," Presbyterian Review, I (1880), 447-465

"The Missionary Field," THR, IX (1885), 71-74

"Missionary Message of the Cross," M R W,LV (1932), 336 rpt. ibid., LVIII (1935), 334

"Modern Evangelistic Movements," THR, XXIV (1892), 15-19

"Modern Signs; or the Present Proof of the Supernatural," Watchword XI (1889), 34-37, 38-61, 87-90, 107-110, 131-132, 155-157, 184-185, 213-215

"The Monthly Concert: How It Can Be Made Most Interesting and Help­ ful," THR, XXV (1893), 490-495

"The Mv3tery of the God-Man," Northfield Echoes, VIII (1901), 356-361

"Natural, Carnal and Spiritual," W & T, XXI (1899), 299-301

"New Program of Missions: Evangelism by Jfative Converts," Review of Reviews, XII (1895), 454-455

"The New Religion and the Work of Missions," Our Hope, XVI (1909-10), 301-303

"Obliteration of Moral Distinctions," T HR, VIII (1884), 621-624

"The Olive Tree," The Truth, XV (1889), 324-327

"Oppositicn of Science, Falsely So Called," Watchword, IX (1886-87), 202-204

"The Organic Unity and Mutual Harmony of the Old and New Testaments," Our Hope. XV (1908-09), 283-288, 340-348

"The Passing of the Old Evangelism," RC«, XXVII (1908), 925-928

"The Passing of the Old Prayer Meeting," ibid., XXVIII (1909), 906-909

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PIERSON, Arthur T . (cont1d)

"The Pastor in Relation to the Beneficence of the Church," _T H R, XXV (1893), 10-15

"A Plea for Bible Study," ibid., XXI (1891), 218-224

"Pneumatika," Northfield Echoes, IV (1897), 364-372

"The Possibilities of God," King’s Business, XV (1924), 74-75

"The Power of Enthusiasm," ibid., VIII (1901), 118-128

"Practical Hints on Pulpit Oratory," THR, XVIII (1889), 210-215

"The Preaching That Leads to Conversion," ibid., XVII (1889), 278-280

"Present Day Apostacy," Our Hope, XIII (1906-07), 592-596

"The Privileges and Responsibilities of the Educated Young Men of Our Day," RCW, XVI (1897), 375-378

"The Privileges of Saints," THR, XXIV (1892), 336-341

"The Privileges of the Sons of God," The Truth, XVII (1891), 420-426

"The Progressive Unfolding and Development of Truth in the New Testament," RCW, XXVIII (1909), 548-551

"Reason and Faith," Northfield Echoes, II (1895), 259-262

"Reconciliation," W&T, XXIII (1901), 297-299

"The Religion of the Future and Missions," The Bible Student, XIV (1911), 201-205

"Religious Systems of the World," Review of Reviews, VII (1893), 92

"The Responsibility of the Pastor for the Development of a Mission­ ary Interest among His People," THR, XXVI (1893), 493-496

"Rest and Its Conditions," ibid., LII (1906), 211

"The Revival of the Prayer Spirit," King's Business, XV (1924), 689, 737-739

"Revivals," W&T, XIX (1897), 71-72

"Rev. John McNeill, the Scottish Spurgeon," THR, XIX (1890), 216-221

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PIERSON, Arthur T. (cont’d)

"The Riches of the Psalms," The Institute Tie, II (1901-02), 235-237, 295-296

"The Science and Art of Bible Study," Our Hope, XIV (1907-08), 524-530, 593-599

"Scientific Accuracy of the Bible," Watchword, VIII (1885-86), 157-161 rpt. from Northfield Echoes

"The Scripture Glimpses of the Thirty Years at Nazareth," THR, LVI (1908), 476-478

"The Seal of God upon the Bible," Northfield Echoes, I (1894), 246-255

"The Secrets of the Effective Treatment of Themes," THR, XXIII (1892), 210-215

"Secrets of Pulpit Power," ibid., XX (1890), 112-119

"Seed Thoughts for Sermons," ibid., XI (1886), 40-41

"Seed Thoughts for Sermons and Public Discourses," ibid., XLI (1901), 447-450

"Shall We Change Our Doctrinal Basis?" Our Hope, XV (1908-09), 100-103

"The Significance of the Cross," W £ T, XXIII (1901), 105-106

"The Signs of a Decay of Doctrine and Practice," The Truth, XIV (1888), 378-383, 420-424

"Sleight and Craftiness of Skepticism," King1s Business, XIV (1923), 353-357

"Some Hints on Bible Study," Northfield Echoes, IX (1902), 292-300

"Some Secrets of Prevailing Prayer," Our Hope, XIII (1906-07), 202-207

"Soul Winning," King's Business, II (1911), 4, 5, 70-71, 92-93, 113

"Speaking with Tongues," Our Hope, XIV (1907-08), 35-42

"The Spirit of Missions," Northfield Echoes, VI (1899), 442-445 rpt. in W&T, XXI (1899), 327-329

"The Story of the Northfield Conferences," Northfield Echoes, I (1894), 1-13

"Suggestions from Dr. Guthrie's Life," £ H R, XVIII (1889), 562-564

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PIERSON, Arthur T. (cont'd)

"Supernatural Answers to Prayer," JMbid., VIII (1884), 189-198 rpt. King'8 Business, VI (1915), 371-383

"The Threefold Basis of Certainty in Our Faith in Christianity," Northfield Echoes. X (1903), 378-387

"Topical Methods of Study," King's Business, II (1911), 1-3

"The Transforming Power of the Gospel," T^H R, VIII (1884), 702-703

"A Tribute to Adoniram Judson Gordon, D. D.," Northfield Echoes, II (1895), 1-8

"Twenty-second Conference of the Friends of the Indian and Dependent Peoples of the United STates," R C W, XXIII (1904), 1035-1037

"The Two Great Laws of the Sermon," Watchword, IX (1886-87), 30-34

"The Two Testaments: Their Organic Unity and Mutual Harmony," RCW, XXVII (1908), 690-695

"Unchanging Missionary Call," M R W, IX (1937), 430

"The Unity of Catholicity of the Church," Watchword, XII (1890), 312-314

"The Vanity of Worldly Pleasure," THR, VIII (1884), 874-875

"The Vine and the Branches," Northfield Echoes, V (1898), 118-126

"The Weekly Prayer Meeting," THR, XVI (1888), 88-91

"Weights," Northfield Echoes, I (1894), 313-316

"What About Divine Healing," King's Business, XII (1921), 231-233

"What Is It to Believe on Christ," Watchword, VI (1883-84), 241-242

"What Jesus Christ Taught about Money," King's Business, XI (1920), 647-651

"The White Garments of Believers," The Truth, XV (1889), 181-185

"The Word of God," King's Business, IV (1913), 54-55

"Wresting the Scriptures," ibid., VI (1915), 883-886

"Ye in Me, and I in You," Northfield Echoes, X (1903), 281-

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. SCOFIELD, C. I.

Books, Sermons, Pamphlets, Tracts

Addresses on Prophecy (New York, 1902), 134 p. NNUT

The Bible in Human Life (n.p., n.d.), 8 p. ICMo

— ., Dr. C. I. Scofield’s Question Box, comp, by Ella E. Pohle (Chicago, 1917), 166 p. DLC

Foundation Course In Bible Study (Chicago, 1907), 60 p. ICMo Sec. I of Scofield Bille Correspondence Course

Galatians (New York, n.d.), 41 p. ICMo

In Many Pulpits with C. I. Scofield (New York, 1922), 317 p. DLC

In Memoriam. Louise Harrison Reily, 1878-1915 (priv. printed, 1915) 47 p. PPPrHi

The New Life in Christ Jesus (Chicago, 1915), 117 p. DLC

No Room in the Inn and Other Interpretations, ed. by Mary Emily Reily (New York, 1913), 156 p. DLC

The Perfect Humanity of the Lord Jesus Christ and Its Relation to Practical Life (New York, n.d.), 11 p. ICMo

Plain Papers on the Doctrine of the Holy Spirit (New York, 1899), 80 p. DLC

Reference Bible (New York, 1917) First published in 1909

Rightly Dividing the Word of Truth, Being Ten Outline Studies on the More Important Divisions of Scripture (New York, n.d.), 89 DLC

The Scofield Bible Correspondence School, 3 vols. (n.p., 1907) DLC

Scofield Bible Study Leaflets (Philadelphia, 1935) DLC

Things Old and New (New York, 1920), 323 p. DLC

The Truth About Hell (Philadelphia, 1916), 30 p. ICMo

What Do the Prophets Say? (Philadelphia, 1918), 188 p. DLC

Where Faith Sees Christ (New York, 1916), 81 p. PPCB

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 252

SCOFIELD, C. I. (cont'd)

Will the Church Pass Through the Great Tribulation? (Philadelphia, 1917), 36 p. rpt. from Serving and Waiting

The World's Approaching Crisis (New York, 1913), 32 p. DLC

Sermons in Anthologies

"The Doctrine of the Last Things as Found in the Epistles and Revelation," in Gray, James M., ed., The Coming and Kingdom of Christ (Chicago, 1914), pp. 175-182

"The Doctrine of the Last Things as Found in the Gospels," in ibid., pp. 110-119

"The Doctrine of the Last Things as Found in the Prophets," in ibid., pp. 39-49

"The Fulness of the Spirit," in Victory in Chiilst, a Report of Princeton Conference, 1916 (n.p., 1916), pp. 50-57

"The Grace of God," The Fundamentals. X:43-54

"The Messianic Question," in Gaebelein, A. C., ed., The Jewish Question (New York, 1912), pp. 105-137

"What Christ Does as Son of God," Victory in Christ (n.p., 1916), pp. 42-49

Articles

"An Able God," The Institute Tie, IX (1908-09), 472-475

"Barabbas' Theory of the Atonement," Our Hope. XI (1904-05), 418-420 rpt. ibid., XXII (1915-16), 295-297 rpt. from The Truth, XIX (1893), 655-657

"Be Filled with the Spirit," Northfield Echoes. IV (1897), 177-186

"The Blessed Hope of the Coming of Our Lord Jesus Christ," Our Hope, VIII (1901-02), 185-194

"The Book of Job," ibid., XII (1905-06), 152-161

"The Burning Question of the Day," Northfield Echoes, VI (1899), 78-83

"The Central American Mission Field," Missionary Review of the World, XXI (1898), 184-189

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 253

SCOFIELD, C. I. (cont’d)

"Christ the Author and Giver of Life," The Institute Tie, X (1909- 10), 18-20

"Complicity with Error," The Truth, XVII (1891), 280-282

"Consecration," Northfield Echoes, II (1895), 461-465

"The Course and End of this Age," Christian Workers Magazine, XV (1914-15), 482-483

"The Church and the Churches," Our Hope, X (1903-04), 672-681; XI (1904-05), 84-89

"The Church of God," ibid., VIII (1901-02), 517-529

"The Church— Past, Present and Future," C W M, XV (1914-15), 547-549

"Definiteness," The Institute Tie, VIII (1907-08), 98-99

"The Delivered Life," C W M, XV (1914-15), 156-158

"The Dispensational Xey to the Gospels," Our Hope, XVIII (1911-12), 371-373

"The Dispensational Vlace of the Synoptic Gospels," ibid., XI (1904-05), 186-192 rpt. from The Truth. XX (1894), 471-475

"Dispensational Truth," Our Hope, XI (1904-05), 412-418

"The Epistle to the Colossians," ibid., KV (1908-09), 234-239, 273-278, 362-364

"The Epistle to the Ga3.atians," ibid., X (1903-04), 177-198, 267-273

"Eternal Punishment," The Truth, XIX (1893), 546-548

"A Fourfold View of Christ," Northfield Echoes, V (1898), 310-331

"The Future State," Our Hope, IX (1902-o3), 345-358

"Galatian Errors," King’s Business, XII (1921), 1081-1083

"God's Purpose in this Age," Our Hope, VIII (1901-02), 465-478

"The Good Shepherd," ibid., XVI (1909-10), 570-571

"The Grace of God," King's Business, XII (1921), 647-650

"The Great Topics of the Bible," C W M, XI (1910-11), 843-848

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SCOFIELD, C. I. (cont'd)

"The Great Tribulation," Our Hope, IX (1902-03), 236-249

"Have We an Authoritative Bible?" Record of Christian Work, XVI (1897), 165-167

"The Imminence of our Lord's Return," The Truth, XIX (1893), 475-479

"The Indians of Central America," M R W, XIX (1896), 186-192

"Influence of Prophetic Truth upon Character and Conduct," Our Hope, VIII (1901-02), 428-436

"The Inner Life," C W M, XV (1914-15), 20-22

"The Israel of God," Our Hope, VIII (1901-02), 566-578, 629-639; IX (1902-03), 21-30, 66-76

"Jeroboam's Apostasy," ibid., XVII (1910-11), 482-483

"Jesus Christ as a Preacher,” Bibliotheca Sacra, C (1943), 546-553 rpt. from Serving and Waiting, August 1929

"John’s Test of True Spirituality." Our Hope, XIII (1906-07), 257-262

"The Joyous Life," C W M, XV (1914-15), 234-235

"Kadesh-Barnea and Beyond," Northfield Echoes, III (1896), 452-461

"The Kingdom of Heaven— What It Means," C W M , XV (1914-15), 756-758

"The Larger Christian Life," ibid., XV (1914-15), 293-295 rpt. from Northfield Echoes, V (1898), 25-31

"May the Lord Come at Any Time?" Our Hope, VII (1900-01), 185-187 rpt. ibid., XI (1904-05), 293-296

"National Sins," Northfield Echoes, II (1895), 68-73

"Nearness to Christ," ibid., V (1898), 227-237

"A New Testament Mystery," King's Business, IV (1913), 105-109

"Notes on Ephesians," Our HOpe, X (1903-04), 82-86, 258-267, 318-322

"The Personal Relationship and Indwelling of the Spirit," ibid., IX (1902-03), 140-147

"The Place of Northfield among Modern Christian Forces," Northfield Echoes, IV (1897), 66-69

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SCOFIELD, C. I. (cont’d)

"Plain Papers," RCW, XVII (1898), 464-465, 512-514, 571-573, 628-630

"Plain Papers on the Holy Spirit,” ibid., XVII (1898), 408-410

"The Predicted End of the Great Gentile World Powers," Our Hope, VII (1900-01), 443-449

"The Return of the Lord," The Truth, XXI (1895), 445-449

"Rightly Dividing the Word of Truth," ibid., XIV (1888), 464-473

"Serving the Risen Lord," Northfield Echoes, VIII (1901), 438-446

"Some Better Thing for Us," ibid., VII (1900), 243-245

"The Song of Solomon," Our Hope, XII (1905-06), 221-229

"The Spirit Filled Life," £ W M, XV (1914-15), 366-367

"The Synoptic Gospels," King’s Business, VI (1915), 685-688

"Thirst Satisfied," Northfield Echoes, VII (1900), 336-341

"Three Coming Persons," £ W M, XV (1914-15), 614-616

"Tragedy of the Inner Life," ibid., XV (1914-15), 89-91

"The Trained Christian Worker," RCW, XVII (1898), 225-226

"TRiumphing over Death," Bibliotheca Sacra, CIV (1947), 76-81

"The Turkish Crisis." Our Hope.II (1895-96), 223-227 rpt. in The Truth, XXIII (1897), 211-217

"The Vision of God and the Inner Life," Northfield Echoes, III (1896), 83-94 rpt. Watchword, XVIII (1896), 237-240

"Three Missionary Lessons in Acts 11:19-21," R £ W, L (1931), 304

"Waiting upon God," Northfield Echoes, V (1898), 99-106

"The Walk of Faith," Our Hope, XI (1904-05), 173-178

"What the Second Coming of Christ is Not," Watchword and Truth, XXIII (1901), 176-178

"Where Faith See Christ: Coming Again," Our Hope, VIII (1901-02), 126-135

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SCOFIELD, C. I. (cont'd)

"Where Faith Sees Christ: Indwelling the Believer," ibid., VIII (1901-02), 115-125

"Where Faith Sees Christ: In Glory," ibid., VIII (1901-02), 107-115

"Where Faith Sees Christ: On the Cross," ibid., VIII (1901-02), 97-107

"The Work of the Indwelling Spirit," ibid., IX (1902-03), 210-218

"The World's Approaching Crisis," ibid., X (1903-04), 69-82

TORREY, R. A.

Books, Sermons, Pamphlets, Tracts

Anecdotes and Illustrations (New York, 1907), 185 p. DLC

Around the World Preaching the Gospel (n.p., n.d.), 22 p. ICMo

The Baptism with the Holy Spirit (New York, 1895), 67 p. DLC

The Bible and Its Christ, Being Noonday Talks with Businessmen on Faith and Unbelief (New York, 1906), 139 p. DLC

Bible Doctrines (Chicago, 1901), 536 p. ICMo Moody Bible Institute Correspondence course

The Bible the Peerless Book: God's Own Book and God's Only Book (New York, 1925), 43 p. DLC

The Certainty and Importance of the Bodily Resurrection of Jesus Christ from the Dead (n.p., n.d.), 20 p. CLamB rpt. July 1940 for Alumni Group of the Palo Alto Westminster Club

The Christ of the Bible (New York, 1924), 285 p. DLC

Death Defeated and Befied, a Message of Comfort, Consolation and Cheer (Los Angeles, 1923), 46 p. CLamB

The Destiny of the Christless Dead (Glendale, n.d.), 12 p. CLamB

Difficulties and Alleged Errors and Contradictions in the Bible (Grand Rapids, 1964), 128 p. CLamB originally printed in 1907

Divine Healing, Does God Perform Miracles Today? (New York, 1924), 54 p. DLC

The Divine Origin of the Bible (New York, 1899), 93 p. DLC

The Fundamental Doctrines of the Christian Faith (New York, 1918), 328 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 257

TORREY, R. A. (cont'd)

Getting the Gold out of the Word of God; or, How to Study the Bible (New York, 1925), 64 p. DLC

The God of the Bible (New York, 1923), 246 p. DLC Sermons preached in Church of the Open Door, Los Angeles

The Gospel for To-day (New York, 1922), 216 p. DLC Sermons preached in Church of the Open Door

Great Pulpit Masters— R. A. Torrey (New York, 1950), 256 p. NjPT

Hard Problems of Scripture (Chicago, 1900), 54 p. NjPT

ed., The Higher Criticism and the New Theology (New YOrk, 1911), 284 p. CLamB

The Holy Spirit (New York, 1927), 201 p. DLC

The Holy Spirit. How to Obtain Him in Personal Experience; How to Retain Him (Chicago, n.d.), 31 p. ICMo

How to Know That I am Led by the Holy Spirit (n.p., n.d.), 4 p. CLamB

How God Answers Prayer (Chicago, n.d.), 12 p. ICMo

How to be Saved and How to be Lpett(New York, 1923), 218 p. CLamB

How to Bring Men to Christ (Chicago, 1893), 121 p. DLC

How to Obtain Fulness of Power in Christian Life and Service (New York, 1897), 106 p. PPCB

How to Pray (New York, 1900), 130 p. DLC

How to Promote and Conduct £ Successful Revival, With Suggestive Outlines (New York, 1901), 336 p. ICMo

How to Study the Bible (New York, 1909), 29 p. DLC

How to Succeed in the Christian Life (New York, 1906), 121 p. DLC

How to Work for Christ (New York, 1901), 518 p. DLC

The Importance and Value of Proper Bible Study (New York, 1921), 113 p. DLC

Is the Bible the Inerrant Word of God and Was the Body of Jesus Raised from the Dead (New York, 1922), 185 p. DLC

Is the Present "Tongues" Movement of God? (Los Angeles, n.d.), 11 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 258

TORREY, R. A. (cont'd)

Jesus, the Prophet, the Priest, the King9(Los Angeles, n.d.), 61 p. CPFT

Lessons from the Life and Death of Moody (New York, 1900), 32 p. DLC

Mr, Paul D, Moody's Gross Calumny of His Honored Father, D, L. Moody (n.p., n.d.), 8 p. ICMo rpt. from Moody Bible Institute Monthly

intro., The New Topical Textbook (New York, 1897), 319 p. DLC

"Ought Christians to Keep the Sabbath?" (New York, 1899), 45 p. DLC

Outline Studies on 1 John (Grand Rapids, 1963), 84 p. DLC A previously unpublished series

Peanut Patriotism and Pure Patriotism, Our Duty to God and Our Country in This Time of Crisis (Los Angeles, 1918), 12 p. DLC

The Person and Work of the Holy Spirit (New York, 1910), 262 p. DLC

The Personal Return of Christ (London, n.d.), 22 p. ICMo

Personal Work (New York, 1901), 186 p. CLamB Part I of How to Work for Christ

The Power af Prayer and the Prayer of Power (New York, 1924), 246 p. DLC Sermons preached at Church of the Open Door

Practical and Perplexing Questions Answered (Chicago, 1908), 129 p. CLamB

R. A. Torrey's Daily Meditations, comp, and ed. by A. Chester Mann (Grand Rapids, 1963), 160 p. CLamB originally published in 1929

The R. A. Torrey Yearbook, ji Thought, £ Meditation and a Related Scripture Passage for Every Day of the Year, comp, by A. Chester Mann (New York, 1929), 160 p. DLC

The Real Christ (London, n.d.), 157 p. DLC

Real Salvation and Whole Hearted Service (New York, 1905), 267 p. DLC

The Return of the Lord Jesus (Los Angeles, 1913), 160 p. DLC

Revival Addresses (New York, 1903), 271 p. DLC

The Shepherd Psalm (Los Angeles, 1915), 29 p. CLamB

Soul-Winning Sermons (New York, 1925), 485 p. DLC

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 259

TORREY, R. A. (cont'd)

Studies in the Life and Teachings of our Lord (Chicago, 1907), 347 p. DLC

The Treasury of L_ Torrey (Westwood, N. J., 1954), 254 p. DLC Sixteen sermons from previous works

The Uplifted Christ (Grand Rapids, 1965), 104 p. DLC

Vest Pocket Companion for Christian Workers (New York, 1895), 118 p. DLC

The Voice of God in the Present Hour (New YOrk, 1917), 255 p. DLC

What the Bible Teaches, 17th ed. (New York, 1933), 539 p. DLC

What the War Teaches; or, the Greatest Lessons of 1917 (Los Angeles, 1918), 16 p. DLC

Why God Used D. L. Moody (New York, 1923), 59 p. DLC

Will Christ Come Again? An Exposure of the Foolishness^ Fallacies and Falsehoods of Shailer Mathews (Los Angelfea, 1918), 32 p. DLC

World Renowned Hymns (Mont.. ose, Pa., 1909), CLamB 246 hymns

You and Your Bible, an Anthology of RA. Torrey (Westwood, N.J., 1958), 220 p. DLC Sixteen chapters from other writings

Sermons in Anthologies

"The Bible Institute of Chicago," in Rankin, H. W., ed., Northfield Mount Hermon. and Chicago, Being an Account of Four Bible Schools (New York, 1892), pp. 47-59

"The Certainty and Importance of the Bodily Resurrection of Jesus Christ from the Dead," in The Fundamentals, V:81-105

"The Chicago Evangelistic Society," in Proceedings of the Fourth Convention of Christian Workers (New Haven, n.d.), pp. 280-281

"Future Punishment," in God Hath Spoken (Philadelphia, 1919), pp. 395-404

"The God of the Bible, a Personal God? in Scriptural Inspiration versus Scientific Imagination(Los Angeles, 1922), pp. 75-88

"God— His Relations to Man in Creation and Regeneration," in God Hath Spoken (Philadelphia, 1919), pp. 141-153

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TORREY, R. A. (cont'd)

"Hell," in A Message from a Lost Soul; or, Letters from Hell (Philadelphia, 1906), pp. 9-25

"The Lord's Second Coming,a-Motive for Personal Holiness," in Gray, James M., ed., The Coming and Kingdom of Christ (Chicago, 1914), pp. 223-235

"Missions; How to Start, Support and Conduct Them," in Proceedings of the Fourth . . . (New Haven, n.d.), pp. 100-105

"The Most Effective Form of Aggressive Evangelism," in Winona Echoes, 1907 (Winona Lake, n.d.), pp. 125-140

"Ten Reasons Why I Believe the Bible is the Word of God," in Leach, Our Bible (Chicago, 1898), pp. 114-132

"The Personality and Deity of the Holy Spirit," in The Fundamen­ tals, 1:55-69

"The Place of Prayer in Evangelism," in ibid., XII:97-107

"That Blessed Hope," in Christ and Glory (New York, n.d.), pp. 21-34

"Three Addresses on Prayer," in The Church of the Living God (Pittsburgh, n.d.), pp. 219-233

"The Visible and Glorious Return of Christ God's Final Answer to Infidelity and All Present Form of Error," in Christ and Glory (New York, n.d.), pp. 133-

"Why I Get So Little out of the Bible," in Geikie; Cunningham, et al, Gateways to the Bible (Philadelphia, 1897), pp. 99-106

"The Work and Importance of the Mission as an Auxiliary to the Organized Church," in Proceedings of the Fourth. . . (New Haven, n.d.), pp. 33-36

Articles

"The Advantages of Secret Prayer," Northfield Echoes, VI (1899), 144-149

"The Baptism with the Holy Spirit," ibid., I (1894), 329-339

"Bible Studies on Prayer," ibid., VI (1899), 416-420

"Bible Studies for Busy People," Record of Christian Work, XVI (1897), 101-102

"Blessings Made Permanent," Northfield Echoes, I (1894), 384-386

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TORREY, R. A. (cont'd)

"Canteens and Christianity In the Camps," Missionary Review of the World, XXI (1898), 674-678 condensed from Northfield Echoes

"Christ and the Christian," Northfield Echoes, III (1896), 406-411

"Christ's Comfort for Troubled Hearts," ibid., VII (1900), 413-418

"The Eternal Words of Christ," ibid., VI (1899), 250-257

"Fire," Watchword and TRuth, XIX (1897), 231-235

"Hindrances to a Mighty Work of God in the Individual," Northfield EChoes, II (1895), 445-450

"The Holiness of God," ibid., IV (1897), 372-377

"The Holy Spirit," ibid., IV (1897), 166-177

"How to Pray and Get What You Ask," RCW, XXVII (1908), 773-779

"The Importance of Bible Study," Northfield Echoes, V (1898), 146-154

"Lessons from the Life of D. L. Moody," ibid., VII (1900), 3-14

"Love for Souls," ibid., IV (1897), 332-336

"Major Whittle at Chickamauga," ibid., VIII (1901), 20-22

"The Necessity of Prayer," R C W, XXX (1911), 705-708

"The Power of the Blood of Christ," Northfield Echoes, III (1896), 263-272

t "The Power of Prayer," ibid.. Ill (1896*, 504-508

"The Power of the Word of God," ibid., Ill (1896), 133-141

"Preparation for Missionary Work," R C W, XVII (1898), 118-119

"Revival from on High," Northfield Echoes, X (1903), 76-79

"Russellism Answered," Our Hope, XXII (1915-16), 34-36

"The Secret of Strength," Northfield Echoes, VIII (1901), 236-242

"Some Blessings of the War," ibid., V (1898), 192-203

"Soul Winning," ibid.. Ill (1896), 195-206

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TORREY, R. A. (cont'd)

"Soul-Winning," Watchword, XVIII (1896), 243-244

"The Spirit of Christ," Northfield Echoes, X (1903), 387-391

"The Three Fires," ibid., IV (1897), 227-237

"The Use of the Bible in Personal Work," ibid., I (1894), 306-313

"Walking with God," RCW, XVI (1897), 268-270

"Wisdom in Soul-Winning," Northfield Echoes, VII (1900), 186-191

"The Work of the Holy Spirit," ibid., Ill (1896), 339-345

"Worship," ibid., II (1895), 478-482

"Why Ministers Fail,” Watchword and Truth, XXII (1900), 117-119

TYNG, Stephen H. Jr.

Books, Sermons, Pamphlets, Tracts

He Will Come; or, Meditations upon the Return of the Lord Jesus Christ to Reign over the Earth, 2nd ed. (New York, 1877), 212 p. DLC

Julius Wadsworth, Esq. Deceased May 28, 1887, Personal Recol­ lections of His Character and Life (London, 1887), 15 p. NN

The Liberty of Preaching: Its Warrant and Relations. Two Sermons Preached in the Church of the Holy Trinity, New York, on Sundays, September 29 and October 13, 1867 (New York, 1867), 34 p. NNUT

Life Insurance Does Assure (New York, 1881), 48 p. DLC An article in defense of life insurance in response to an article appearing In the Jan. 1881 (?) issue of Harper*s Monthly. Magazine

Our Church Work (New York, 1876), 22 p. NNUT

The Square of Life (New York, 1877), 100 p. NN

The True Yoke-Fellow. A Commemorative Sermon on the Life and Labors of the Rev. William M. Van Wagenen, A. M. Preached in the Church of the Holy Trinity, New York City, Sunday evening, Oct. 14, 1866 (New York, 186677 46 p. CtY

Sermons in Anthologies

"Christ's Coming: Personal and Visible," in West, Nathaniel, ed., Pre- Millennial Essays of the Prophetic Conference (Chciago, 1879), pp. 22-46

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. TYNG, Stephen H. Jr. (cont'd)

Articles

"All on Him," The Homiletic Review, III (1882), 690-

"The Body, Its Dignity, Salvation, and Destiny," ibid., I (1881), 45-

"Christ Our Peace," ibid., I (1881), 51-

"Coronation of Christian Character," ibid., II (1881), 204

"Exchanging Cloaks," ibid., Ill (1882), 36-

"A Hope Within the Veil," Watchword. I (1878-79), 81-82

"The Ideal Church," THR, I (1881), 120-

"The Judgement Throne," ibid., I (1881), 168-

"The Law our Schoolmaster," ibid., II (1881), 12-

"Mary's Better Choice," T IH R, II (1881), 77-

"Only a Voice," ibid., Ill (1882), 343-

"The Ornament of Weakness," Watchword, I (1878-79), 179-180

"Preparation for the Last Supper," THR, I (1881), 91-

"The Privileges of Sonship," ibid., II (1881), 297-

"Winter Voyages," ibid., I (1881), 61-

WEST, Nathaniel

Books, Sermons, Pamphlets, Tracts

The Ancestry, Life and Times of Hon. Henry Hastings Sibley . . . (St. Paul, 1889), 596 p. DLC

The Apostle Paul and the "Any-Moment" Theory (Philadelphia, 1893), 34 p. DLC

The Coming of the Lord in the "Teaching of the Twelve Apostles" (Philadelphia, 1892), 14 p. NjPT

The Corruption of Established Truth and Responsibility of Educated * Men, an Address Delivered before the Alumni of the University of Michigan, June 27, 1856 (Detroit, 1856), 22 p. NN

Daniel's Great Prophecy. The Eastern Question (New York, 1898), 307

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 264

WEST, Nathaniel (cont'd)

"The Day Which the Lord Hath Made," and How He Made It: Being a Scripture Demonstration of the Sabbath, and the Sabbath-Day, from the Creation to the End of Time (Philadelphia, 1859), 38 p.

Establishment in National Righteousness. A Missionary Address Delivered in Brooklyn. Oct. 16, 1861 (New York, 1861), DLC

In Memory of Thomas Ebenezer Thomas, Delivered Sunday, March 14, 1875, in the First Presbyterian Church, Dayton, Ohio (Cincinnati, 1875), 69 p. NNUT

John Wesley and Premillennialism (New York, 1894), 47 p. NjPT

A Lecture on the Causes of the Ruin of Republican Liberty in the Ancient Roman Republic, Delivered at Hestonville, West Philadelphia. Jan 4, 1861 (Philadelphia, 1861), 20 p. NjPT

ed., Premillenniil Essays of the Prophetic Conference (Chicago, 1879) PPEB

The Preparation of the World for the Universal Display of Divine Glory? a Discourse Delivered before the Religious Societies of Jefferson College, on the Occasion of Their Anniversary, July 30, 1854 (Pittsburgh, n.d.), 26 p. MBC

The Present Condition and Future Glory of Believers and the Planet (St. Louis, n.d.), 36 p. NNUT

The Scientific and Theological Grandeur of History, An Inaugural Address, Delivered by Order of the Board of Directors of the Danville,Theological Seminary, and in Presence of the Synod of Kentucky in the First Presbyterian Church, Danville by . . . Prof. of Biblical and Ecclesiastical History, Oct. 16, 1868 (Frankfort, Ky., 1869), 38 p. NN

The Thousand Years in Both Testaments (Chiiago, 1889), 493 p. PCC

Victory and Gratitide. A Thanksgiving Discourse Delivered in the 2nd Presbyterian Church, Brooklyn, Nov. 24, 1864 (New York, 1864), 42 p. NjPT

Women and Church Ministry (Glasgow, n.d,), 44 p. ICMo

Sermons in Anthologies

"History of the Pre-millennial Doctrine," in West, ed., Preaillennial Essays of the Prophetic Conference (Chicago, 1879), pp. 313-404

€ ■

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 26 5

WEST,Nathaniel (cont'd)

"Prophecy and Israel," in Needham, George C., ed., Prophetic Studies of the International Prophetic Conference (Chicago, 18867^ pp. 122-135

Articles

"The Apocalypse," Watchword, XVIII (1896), 317-319

"Canon Farrar and the Apocalypse," The Truth, XII (1886), 512-526

"Canon Farrar and the Book of Daftiel," Watchword, XVIII (1896), 120-123

"The Coming of the Lord," King’s Business, III (1912), 289

"The Conversion of the Nations," The Truth, XVI (1890), 84-91

"Creations Deliverance," Our Hope, III (1896-97), 48-53

"Daniel’s Great Prophecy," ibid., Ill (1896-97), 285-293, 320-331, 384-397; IV (1897-98), 11-22, 43-54, 79-93, 119-130, 154-167. 197-212

"Delitzsch on Prophecy," The Truth, XII (1886), 368-378

"Dr. Kliefoth and Christian Eshhatology," ibid., XIII (1887), 273- 278, 326-330

"Dr. Thomas Chalmers and the Premillennial Advent of Christ," ibid., X (1884), 125-132, 175-184

"The Eschatology of the 'Didache,'" ibid., X (1884), 289-305

"Free Discussion," ibid., IX (1883), 270-273

"A High Crime: The False Translation of II Timothy 3:16 in the Revised Version," The Bible Student, XV (1907), 136-139

"The Hope of Israel," The Truth, XI (1885), 375-376

"How Can the Pulpit Best Counteract the Influence of Modern Skepticism?" The Homiletic Review, XIII (1887), 97-104

"The Inspiration of the Bible," Watchword, XIII (1891), 256-258, 288-290

"Israel's Literal Resurrection and Glory Not Forfeited by Israel's Apostasy," The Truth, XII (1886), 456-462

"The Jews and Signs of the Times," Watchword, X (1888), 180-181

"Miraculous Things," The Truth. IX (1883), 411-414

,

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 266

WEST, Nathaniel (cont'd) ’*

"Mode of Living Among the Risen," Watchword, XII (1890), 259-260

"The Modern Attack upon the Doctrine of the Second Coming," Watchword and Truth, XIX (1897), 30-32

"The New Evangelism," Watchword, XVIII (1896), 245-247

"The ’New Evangelism* and the ’Higher Criticism'" ibid., XVIII (1896), 205-207

"No Preaching to the Dead," Princeton Review, LIV (1878), 451-491

"The Old Testament and 'The Thousand Years'" The Truth, ..III (1887), 495-503

"The Pre-millennial Advent of the Lord Jesus," ibid., IX (1883), 445-454

"Premillennial Doctrine," W & T , XX (1898), 232-234

"The Resurrection," The Truth, VIII (1882), 408-412

"The Revised Version and Premillennialism," ibid., IX (1883), 223-229

"Robertson Smith and Premillennialism," ibid., IX (1883), 177-181

"Second Coming of Christ," W & T, XIX (1897), 95-97, 119-121; XX (1898), 7-11

"The Seventy Weeks Prophecy," Our Hope, XXIX (1922-23), 753-762; XXX (1923-24), 28-29

"Sketches of Daniel Whitby, the Fostmillcnnialistj" The Truth, IX (1883), 368-373

"The Way to Preach," T H R, XV (1888), 310-311

"To Whom Shall We Go," ibid., XII (1886), 414-417

"Why I Am a Premillennialist," King's Business, VI (1915), 599-600

WHITTLE, Daniel W.

Books, Sermons, Pamphlets, Tracts

Daily Scripture Readings— From Genesis to II Chronicles (New York, n.d.), not paged consecutively CLamB rpt. from Record of Christian Work

Daily Scripture Readings— II Chronicles to Daniel (New York, n.d.) CLamB rpt. from Record of Christian Work <

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 267

WHITTLE, Daniel W. (cont'd)

Gospel Pictures and Story Sermons for Children (New York, 1895), 125 p. ICMo

Jonathan and Other Poems (Chicago, 1900), 158 p. ICMo

Life, Warfare and Victory (Chicago, n.d.), 124 p. CLamB

Memoirs of Philip P. Bliss (New York, Chicago and New Orleans, 1877), 367 p. DLC

The Sword of the Lord and How to Use It (Dayton, 1895), 88 p. DLC

"Thus Saith the Lord," a Handbook of Scripture Readings for Christian Workers (Chicago, 1885), 134 p. DLC

ed., The Wonders of Prayer: A Record of Well Authenticated and Won­ derful Answers to Prayer (Chicago, 1885), 370 p. DLC

Sermons in Anthologies

"Christ in the Old Testament," in Moody Bible Institute Lectures (Chicago, 1896), pp. 127-150

"Jesus as Our Example in Preaching," in ibid., pp. 121-125

"The Offerings," in Clifton Springs Bible Readings (Chicago, 1879), pp. 30-33

"Power for Service," in Words of Worth from the Chicago Christian Convention (Chicago, 1882), pp. 38-40

"The Sacrifices of the Old Testament," in Clifton Springs Bible Readings (Chicago, 1879), pp. 13-16

"The Second Coming of Christ," in ibid., pp. 77-81

"The Second Coming of our Lord," in The Second Coming of Christ by Well-Known Preachers (Chicago, 1896), pp. 73-91

"Use of the Bible in Inquiry Room," in Inquiry Meetings— Two Addresses (Chicago, 1876), pp. 21-39

Articles

"Christ our Hope as Set Forth in the Law," The Truth, VI (1880), 32-43

"The Eye and the Hand," ibid., II (1876), 399-403

"Feed My Sheep," ibid.. ZX (1894), 45-49

Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 268

WHITTLE, Daniel-W. (cont'd)

"Figures in Hosea," ibid., V (1879), 328

"Filled with the Spirit," Northfield Echoes, II (1895), 118-125

"Finding and Feeding upon God's Word," ibid., I (1894), 303-306

"The Fulness of Christ," The Truth, IX (1883), 220-222

"The Gospel for the Soldiers," Northfield Echoes, VIII (1901), 22-26

"Hindrances to the Manifestations of the Holy Ghost," The Truth, IX (1883), 460-464

"Hints for Workers in Gospel Meetings," Watchword, III (1880-81), 241

"How Do Men Repent," Record of Christian ..Week, XVI (1897), 324

"The Inquiry Room," Watchword, I (1878-79), 123-124

"It's All in the Document," The Truth, VI (1880), 317-322 rpt. from Watchword, III (1880-C1), 221-222

"Justification," The Truth, VIII (1882), 400-401

"Light from the Word," ibid., XVIII (1892)j 44-46, 111;*112, 223-224

"The Queen of Sheba,"Northfield Echoes, II (1895), 364-370

"Repentance," ibid., I (1894), 434-441

"Rev. Marcus Rainsford," RCW, XVI (1897), 335-336

"The Sacrifice of the Old Testament— A Bible Reading,"-Watchword, I (1878-79), 174-175

"Story of a Dog," The Truth, II (1876), 512-516

"Talking about Brass," Watchword, I (1878-79), 36

"A Three-fold Victory," The Truth. X (1884), 424-428 rpt. King's Business, XX (1929), 519-520

"What and How to Preach," The Truth, II (1876), 498-500

"Wine," ibid.. Ill (1877), 34-40

9 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.