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1900-Calvin Goodspeed (1842-1912).-Baptist theologian Calvin Goodspeed presents a thorough and popular treatment of the subject of eschatology showing that Postmillennialism is the teaching of the Bible. One of the strengths of this book is Goodspeed’s careful exposition of many of the Scripture passages bearing on the topic.
Read More1900-Calvin Goodspeed (1842-1912).-In this introduction to his very useful manual of defense for Postmillennialism, Goodspeed, who was professor of theology at McMaster University, Toronto, explains why he felt the need to write this book.
Read More1900-Calvin Goodspeed (1842-1912).-In this opening chapter, Goodspeed raises the very important question of when the dead will be raised. The doctrine of the resurrection is one of the keys to unlocking proper views of the second coming and demonstrating the defects of Pre-millennialists.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed begins with a discussion of the differences necessitated by the different views on the Millennium and its relation to the second coming of Christ.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed sets out the differences between Pre-millennialists and the Post millennialists with respect to the various doctrines connected with their respective views.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed demonstrates that, contrary to Pre-millennial doctrine, there will be no probation, or opportunity to come to faith in Christ, after His second coming.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed undertakes to set forth a Postmillennial interpretation of Revelation 20:4-6 wherein he discusses the much disputed question of what is meant by the Millennium.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed opens a discussion of the true nature of the Kingdom of God and begins to show why the Postmillennial view is more closely conformed to Scripture.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed continues his discussion of the nature of the Kingdom of God showing that the Pre-millennial emphasis on its future coming is demonstrably false.
Read More1900-Calvin Goodspeed (1842-1912).-In this final chapter on the nature of the Kingdom of God, Goodspeed discusses the peculiar notions of the Pre-millennialists respecting this doctrine and its views regarding the Davidic kingship.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed subjects the Pre-millennialist doctrine of Christ’s imminent return to the scrutiny of the Scriptures and finds it grossly defective.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed continues his critique of the Pre-millennial (and Amillennial) doctrine of the imminent coming of Jesus a second time and shows that many verses used to prove this actually prove too much.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed examines certain assumptions held by the Pre-millennialists concerning the power of the Lord’s coming and its impact upon believers versus the reality of the consequences of their views.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed explains why the Pre-millennialist notions of the “Last Day” do not reflect the teaching of the Bible. A proper understanding of the “Last Day” must see it as containing the final Judgment—it is Judgment Day.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed addresses the very different expectations which Postmillennialists entertain as distinguished from Pre-millennialists and Amillennialists. Only Postmillennialism believes that the preaching of the Gospel will actually be shown to be efficacious in this world.
Read More1900-Calvin Goodspeed (1842-1912).-In this chapter, Goodspeed gives a careful exposition of what the Millennium will look like according to the Postmillennial viewpoint.
Read More1900-Calvin Goodspeed (1842-1912)-In this chapter, Goodspeed discusses both the general errors and evils of the Pre-millennial as well as the ultra literalism of some Pre-millennialists and the added dangerous tendencies of this hermeneutical approach to Scripture.
Read MoreAlexander Blaikie was born October 4, 1804, in Pictou, Nova Scotia, Canada. He was educated at the Pictou Academy and studied theology in the United Presbyterian Seminary of Nova Scotia. He was licensed by the Pictou Presbytery, in 1830, and ordained, in 1831. He became a missionary minister under the care of the Associate Reformed Church, pastoring in York, New York, from 1836 to 1845. In 1846, he established an Associate Reformed congregation, in Boston, Massachusetts and became their pastor, in 1847. He resigned, due to health problems, in 1880. He died in Philadelphia, Pennsylvania, December 31, 1885. He wrote several books, including the Philosophy of Sectarianism (1854) and a History of Presbyterianism in New England (1881).
Read MoreDonald Campbell McLaren was born in New York City, October 2, 1794. Graduating from Union College, Schenectady, New York, he studied theology under Dr. John M. Mason. In 1813, he was licensed to preach by the Saratoga Presbytery, of the Associate Reformed Synod of New York. In April, 1819, he was ordained the pastor of the Associate Reformed congregation, in Cambridge, New York. During his long career, he served as the moderator of the General Synod of the A.R. church, in 1858; and, again, as moderator of the Synod of New York, in 1864. He was an able debater in matters that came before the courts of the church. He published several shorter works together with a metrical version of the Psalms. This work, on the subject of Psalm singing, is his most enduring work. He retired to Geneva, New York, where he died, May 7, 1882.
Read MoreWilliam Gouge was born in 1575, in Stratford-le-Bow, Middlesex, England. Educated at Eton College, he went on to study at King’s College, Cambridge, where he graduated, in 1598, with a B.A. and soon after, in 1601, with an M.A. In 1608, he removed to London where he assumed the office of minister over the congregation of St. Ann Blackfriars, a position he held for 45 years. His ministry at St. Ann contributed to that parish being a stronghold of Puritanism. In 1643, although 68 years old, he was invited to sit in the venerable Assembly of divines, at Westminster. There, he was an active member contributing to the composition of the Westminster Confession. In 1647, he was appointed the prolocutor of the Provincial Assembly of London. He was a prolific writer, authoring a massive work on marriage, Domestical Duties (1622); a manual on prayer using the Lord’s prayer, A Guide to Goe to God (1626); and a large commentary on Hebrews, published posthumously, in 1655. He died in 1653.
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