Twenty-five wonderful years, 1889-1914; a popular sketch of the Christian and missionary alliance

Preface

A brief word of explanation on two points is due from the writer to his readers.

First, with one or two notable exceptions, no reference has been made to the part played in the history by living workers, either in the Homeland or in the Foreign Field. This omission has been intentional. The writer yields to no one in love of his brethren in the ALLIANCE. Moreover, no one appreciates, more fully than he, the fact that the record of our Quarter Century has in good measure been written by their noble, faithful and efficient lives. But the object of this memorial volume has not been to exploit the living, but to commemorate the dead. Indeed, the aim has been to make the history a record, not of human personalities, but of Divine Providences.

Second, no pains has been spared to make the Memorial chapter as complete as possible. In some instances, however, the facts could not be ascertained. On one mission field, for example, a personal search was intituled, but no records could be found to supply the needed information. Nevertheless, sincere regret is expressed for any gaps or mistakes in the work. For the gathering and arranging of much of the material of the Memorial chapter, the writer hereby acknowledges his indebtedness to the minute and painstaking researches of his wife.

Introduction

I feel some natural hesitation in introducing a volume which in the nature of things so intimately and yet so unavoidably concerns my personal life and work. It would have been false modesty to have forbidden in a record of the past twenty-five years the references which so directly concern myself. At the same time I may be allowed to say that I have been kindly excused from any part whatever in writing or even contributing to this review. In looking over the proof with a view to preparing this introduction I have taken the liberty of correcting any inaccuracies which my better knowledge of the facts enabled me to appreciate. Otherwise the work is wholly due to the painstaking loyalty, and distinguished ability of my beloved brother, Doctor Pardington.

No one probably can realize so fully as myself the wonderful touch of God in the story of these twenty-five years. Indeed, the springs and sources of this work go back to a somewhat earlier period. I can well remember the nights I walked up and down the sandy beach at Old Orchard, Maine, in the summer of 1881, now thirty-three years ago, and asked God in some way to raise up a great missionary movement that would reach the neglected fields of the world, and utilize the neglected forces of the church at home as was not then being done. I little dreamed that I should have some little part in such a movement, but even then the vision was given of souls yet to be born like the stars of heaven and the sands upon that seashore. The movement has been wholly providential. Notwithstanding all its imperfections, the humble workers built better than they knew. Although the work is still but a beginning, yet we thank God for a consecrated army of more than a thousand men and women in our home and foreign fields, whose supreme watchword is the fulness of Jesus for His people and the evangelization of the world in the present generation.

The work has always looked to God alone for men and means, and in answer to be-

Introduction 9

lieving prayer it is our privilege to thank God for more than four millions of dollars already expended in our work of evangelization. It would seem as if the time had come when we are justified in appealing to the larger constituency of our Christian brethren in all the evangelical churches for some expression of their fellowship and co-operation in a movement which has surely won the right to be accorded a place among the Christian forces of to-day.

We trust that the story of these eventful years, as told so simply and yet impressively by the gifted writer of this volume, will so second and emphasize this appeal that the work shall be strengthened by a wide circle of new and helpful friends, and the testimony of what God hath wrought will encourage others in works of faith and labors of love.

The volume begins with a discriminating survey of the religious conditions out of which the Alliance movement crystallized a generation ago, and then traces with rapid but graphic touch the early history of the movement and the beginning of the local work in New York City with the lo Twenty-five Wonderful Years

great circle of national and international conventions which gradually followed, leading at length to the incorporation of the two societies respectively for home and foreign work in 1889 and 1890. Then follows a statement of the fundamental principles and the specific testimony of the Christian Alliance, a testimony which has found expression in the well known phrase, 'The Fourfold Gospel." Doctor Pardington points out the important place of this testimony as ''present truth" and the need of this great and living message in all the churches to-day. His clear and comprehensive statement is of great value in establishing the true and permanent place of this providential movement and guarding it against misconstruction and prejudice.

The volume continues the story of the gradual shaping of the entire policy of the work culminating in 1897 in the consolidation of the two societies and the reorganization of the work under its present name as The Christian and Missionary Alliance. The constitution and polity of the society are carefuly outlined.

Introduction ii

Perhaps the most interesting chapters are two that are devoted to the history of our missionary work and the sketching of its rapid expansion and present condition in nearly a score of great mission fields. The final chapter has a sacred interest to many as a brief memorial of more than one hundred consecrated lives that have joined our roll of honor during the past thirty years.

The volume is fully illustrated with a number of cuts representing the work, including several groups of our departed missionaries. The Society is deeply indebted to Doctor Pardington for this valuable contribution to the permanent literature of the work and the painstaking care with which he has saved from oblivion many records which in the coming years will be of increasing interest and value to the friends of the work.

Chapter I

^J|K HE Christian and Missionary Alliance \tU is not an isolated movement. It has spiritual kinships and historic origins.

THE SILVER THREAD OF TRUTH AND GRACE.

God has never left Himself without witnesses. Running through the Christian centuries is what may be called the silver thread of truth and grace. This is composed of companies of believers who have emphasized in their teaching and exemplified in their living the primitive truth and testimony of the New Testament. With this practically unbroken line of Apostolic piety and power the Christian and Missionary Alliance may claim close and vital spiritual kinship.

Providential Movements of the Last

Century.

The last century witnessed the rise of five providential movements whose spirit and purpose fused and focused in the Christian and .Missionary AlHance.

GOSPEL EVANGELISM.

There was first the evangelistic movement to give the Gospel to the non-church going masses. Beginning perhaps with the work of Charles G. Finney, this movement found its conspicuous representatives in Moody and Sankey and in Whittle and Bliss, through whose combined ministry of Gospel preaching and Gospel singing both Great Britain and America were stirred with a great awakening and swept with a revival flame. Sluggish Christians were aroused. BacksHders were reclaimed. Sinners were saved. Multitudes to-day in all walks of life date their conversion to God or full consecration to His service to this evangelistic movement of a generation or more ago.

HOLINESS.

Next in natural order came the Holiness movement. The generation that witnessed the beginning of the Christian and Missionary Alliance witnessed also the beginning in the hearts of believers in both Europe and America of a new spirit of faith and trust in God. Inspired in part by the wonderful work of George Muller there was a widespread hunger for the deepening of the spiritual life and for the enduement of the Holy Ghost for holy living and efficient serving. In England Dr. Horatius Bonar and Frances Ridley Havergal by voice and pen were active promoters of this movement. In this country Charles G. Finney stood quite as much for the entire sanctification of believers as for the full salvation of sinners. Indeed, in many ways Mr. Finney's wide ministry seems to have been a forerunner of the work of the AlHance. A little later Dr. and Mrs. Palmer, of New York, were prominent advocates of Scriptural holiness.

DIVINE HEALING.

The third movement of the last century was the revival of the Scriptural truth and practice of Divine Healing. On the continent the Home of Dorothea Trudel, in Minnedorf, Switzerland, and the Home of Pastor Blumhardt, in Mottlingen, in the Black Forest of Germany, were scenes of the marvelous restoration to health, by the healing power of Christ and in response to believing prayer, of multitudes suffering from organic diseases and incurable infirmities.

Similar instances of healing were witnessed under the ministry of Pastor Schwenk of Germany, Pastor Stockmeyer of Hauptweil, Switzerland, and Dr. W. E. Boardman and Mrs. M. Baxter at Bethshan, London. In this country, when the AlHance was organized. Dr. Charles Cullis, in his Faith Work, in Boston, Carrie F. Judd (now Carrie Judd Montgomery), in her Faith Rest in Buffalo, and "Father" Allen, of New England, besides Mrs. Mix and others, were being wonderfully used of God in the complete healing of countless persons afflicted with sicknesses and infirmities beyond the reach of medical or surgical aid.

FOREIGN MISSIONS.

The supreme movement of the last century was the great missionary awakening. Receiving its impulse and inspiration from the spirit and labors of William Carey, the holy zeal and consecrated enthusiasm of the little band of students in Williamstown, Massachusetts, who started "the haystack prayer meeting," aroused the evangelical churches of America to a new and deepened sense of their obligation to give the Gospel

A Study in Origins i?

to the heathen world. Since that wonderful year of 1810 there has been a steadily rising tide of missionary praying, missionary giving, and missionary going.

THE lord's return.

The crowning spiritual movement of the last century was the renewed interest in the personal, pre-millennial, and imminent return of the Lord Jesus. In Europe the leaders in advocacy of Scriptural Holiness and Divine Healing have stood also for the most part for the truth of the Lord's return. In this country Dr. James H. Brooks, of Saint Louis, and Dr. A. J. Gorden, of Boston, were in the forefront of this precious movement which has refreshed and blessed the whole body of Christ.

The fact that the Christian and Missionary Alliance in its teaching and testimony embodies and exemplifies the spirit and purpose of these five spiritual movements of the nineteenth century is a witness at once to its providential inception, its Scriptural foundation, and its complete adaptation to meet and satisfy the varied needs of spirit, soul, and body.

Sketch o^ the Earlier Life of the Rev. a. B. Simpson.

From the beginning the Christian and Missionary Alliance to a remarkable degree has been an impersonal movement; that is, it is a movement not so much of human leadership as of Divine truths and spiritual forces. At the same time, its origin cannot be understood apart from the Lord's dealings with its founder and president.

early years.

Albert B. Simpson was born December 15, 1844, at Bay View, Prince Edward's Island, Dominion of Canada. He came of Scotch Presbyterian ancestry, his parents being James and Jane (Clark) Simpson. When Albert was about three years old the family removed to Kent County, Western Ontario, the boy receiving his early education at the Chatham High School. With the ministry in view young Simpson and his brother, the late Rev. W. H. Simpson, entered Knox College, Toronto, the former being graduated in 1865 and the latter in 1866. It is of curious interest to note that during his seminary days Mr. Simpson wrote a prize paper in favor of infant baptism.

HAMILTON, ONTARIO.

In 1865 Mr. Simpson was married to Miss Margaret L. Henry, of Toronto. The same year he was ordained to the Christian ministry and installed as pastor of Knox Church, the second strongest United Presbyterian church in Canada. Here he remained for about eight years, the membership of the church growing from three hundred to seven hundred.

LOUISVILLE, KENTUCKY.

Owing to the ill effects of the rigorous climate of Western Ontario upon his health, late in the fall of 1873 Mr. Simpson accepted a unanimous invitation to the Chestnut Street Presbyterian Church, in Louisville, Kentucky, beginning his pastorate early in 1874,

There were in Louisville northern and southern churches of the same evangelical denominations. Through the instrumentality of Mr. Simpson the pastors of these different churches for the first time since the civil war united in 1875 in inviting Whittle and Bliss to hold a Gospel campaign in the city. As a result Louisville was visited with a great religious awakening. Mr. Simpson himself was deeply stirred by these meetings and the Lord gave him an intense desire to preach the Gospel to the non-church going masses. Failing to obtain the support of other pastors, Mr. Simpson and his church alone undertook to carry on an evangelistic campaign among the unsaved. For two winters every Sunday night he preached, first in Public Library Hall and then in Macauley's Theater. Indeed, at this time Mr. Simpson was convinced that the Lord wanted him to lead the life of an evangelist.

During the Whittle and Bliss campaign Mr. Simpson and his people realized the need of a building more centrally located and more generally adapted to reach the non-church going middle classes. The outcome of much praying and planning was the Broadway Tabernacle (afterwards the Warren Memorial Church), one of the most beautiful and commodious structures for religious purposes in the country.

But in the midst of his arduous labors and from the long strain of overwork Mr. Simpson's health broke. While resting he experienced a touch of the Lord's life for his body. He also gave serious thought to issuing an illustrated missionary magazine.

NEW YORK CITY.

In 1880 Mr. Simpson accepted a unanimous call to the Thirteenth Street Presbyterian Church, New York City. By invitation of the pastor, the Rev. Dr. Burchard he had previously preached there when a delegate to the Evangelical Alliance. His chief reason in removing from Louisville to New York was the publication of the missionary iournal which was on his heart. During the two years he was pastor of the Thirteenth Street Church Mr. Simpson passed through the great spiritual and ministerial crisis of his Ufe.

ILLUSTRATED MISSIONARY MAGAZINE.

Soon after going to New York Mr. Simpson began the publication of his projected illustrated missionary magazine. The Lrospel in All Lands," which was transferred in 1881, to Rev. Eugene Smith and afterwards issued by the missionary society of the Methodist Episcopal Church.

NON-CHURCH GOING MASSES.

The vast throngs of non-church goers in New York City were laid heavily on Mr. Simpson's heart. He desired to preach the Gospel to them on the street or in public halls, as he had done in Louisville. He made a personal canvass of the ninth ward, visiting every home. In his praying and planning he conceived a church without pew rents and for all classes and conditions of men, something like Newman Hall's church, or Spurgeon's Tabernacle, in London, England.

BAPTISM BY IMMERSION.

In 1881 Mr. Simpson began to be troubled in his mind about the question of baptism. He became deeply impressed, and in his closet laid the whole matter before the Lord with a prayer for light. He was led carefully and prayerfully to compare all the Scripture passages on the subject, reaching the conclusion that he should be baptized by immersion. Accordingly, in obedience to his conscience and before he met the Presbytery of his church he was quietly baptized in the manner he believed to be taught in the Word of God. In a personal statement to his people soon afterwards Mr. Simpson said that he regarded baptism as a matter of individual conscience, that he had no wish to argue or even agitate the matter, and that he was not free to unite with another denomination which made baptism by immersion a term of communion.

PHYSICAL HEALING.

In 1881 the Lord healed Mr. Simpson of serious heart trouble. It happened on this wise. He spent part of his vacation that summer at Saratoga Springs. He was broken in health and discouraged in spirit. Wandering along the street he approached the Park where a band of Jubilee Singers were singing. Their song deeply impressed his mind and strangely warmed his heart: ''Nothing is too hard for Jesus, No man can work like Him."

A few months later at Old Orchard, Me., he took the Lord definitely as his healer.

Through this simple and quaint melody the Holy Spirit spoke to Mr. Simpson. At the time of his healing Mr. Simpson tells us he made a threefold covenant with the Lord: First, he planted his feet firmly on the truth of Divine healing, as revealed in the Scriptures. Second, he definitely appropriated the Lord's life for his body, indeed, taking the Lord not only for every need of mind and body, but also for every pressure and emergency of his work. And third, he received this truth and this life from the hands of the Lord in solemn trust and sacred ministry for others.

WITHDRAWAL FROM CHURCH AND MINISTRY.

Late in 1881 Mr. Simpson resigned the pastorate of his church and withdrew his membership from the New York presbytery. In taking this step he was influenced by the call of God to give the Gospel to the non-church going classes.

Reluctantly the Thirteenth Street Church consented to allow its pastor to retire, for their mutual relations were cordial and affectionate. Indeed, in leaving Mr. Simpson earnestly urged his people not to follow l;i,m, but to remain and work together for the best interests of the church. Reluctantly moreover the New York presbytery consented to Mr. Simpson's withdrav/al of membership, for his relations with that body were harmonious and fraternal.

TEPE GOSPEL TABERNACLE, NEW YORK CITY.

The Gospel Tabernacle, of New York City, has been the fostering mother of the Christian and Missionary Alliance. Indeed, just as the Tabernacle is the expression in concrete form of the spiritual convictions and providential experiences of its pastor, so the AlHance is a projection, on a world-wide scale, of the Tabernacle.

ORGANIZATION.

In November, 1881, Mr. Simpson resigned the pastorate of the Thirteenth Street Church. Soon after he began to hold Gospel services in Caledonian Hall, a dance hall on Thirteenth Street, opposite Jackson Square. *'At the first meeting Mr. Simpson invited all who desired to co-operate in the new evangelical work to meet for prayer during the week. He also stated that simply depending on God for the pecuniary support of himself and family, and the means necessary to carry on the work, he should not apply to any human channel for aid, and should only accept the voluntary offerings of those who wished to assist by their contributions. From the very beginning the presence of the Holy Ghost was graciously manifested in constant conversions." February lo, 1882, the little flock met at Mr. Simpson's residence and formally organized in the name of the Lord Jesus a church consisting of thirty-five members. The following Sunday they with a number of other persons sat down for the first time together at the Lord's Table. The same year the society was incorporated as an independent church, ''organized for the especial purpose of Gospel work, particularly among the neglected classes, both at home and abroad.''

CHANGES OF LOCATION.

For seven years, like the children of Israel in the wilderness, the little flock pitched its tent wherever the providence of God directed. The work of the church has been carried on in the following places : Caledonian Hall, Academy of Music, Steinway Hall, Abbey's Park Theater, Grand Opera Hall, Madison Square Garden, Gospel tents in Twenty-third Street, Thirtieth Street, and Fifty-fifth Street, Twenty-third Street Theater, Madison Avenue Tabernacle, Standard Hall, and the Gospel Tabernacle, Eighth Avenue, near Forty-fourth Street.

These many removals and the strange vicissitudes would have destroyed the work, unless it had been of God. Three of the changes call for special note.

Centrally located on West Twenty-third Street, near Sixth Avenue, was an old armory building, the two lower floors being used as a livery stable. Twice Mr. Simpson tried to secure this building. The second time he found that it had been leased for five years by Salmi Morse for the production of the blasphemous "Passion Play." A member of the church, a woman, prayed : "O Lord Jesus, make the carpenters fit up that place for us. Make the Passion people decorate and furnish it for us. We cannot afiford to pay $15,000 to do it ourselves." At the re-dedication of the Twenty-third Street Theater as a church in 1884, Mr. Simpson said: "God did put His hand upon it, and He did stop the public production of that play. After spending $70,000 in remodelling the building the project broke down and the company gave up the lease. They offered to sell us their improvements for $5,000. We prayed over it, but God stopped us from going too fast. The building was finally put into the market and sold at auction, and the gentleman bought who we prayed would buy it. The result is that we have been enabled to come in here without paying a penny for the improvements."

In 1886 Mr. Simpson and his people went to the Madison Avenue Congregational Church, corner of Forty-fifth Street. This was a huge iron structure built for Dr. George H. Hepworth and afterwards occupied by Dr, (later Bishop) John P. Newman, of the Methodist Episcopal Church. This edifice was occupied for about three years, and then sold because the neighborhood was unsuited to carry on evangelistic work among the unsaved.

In 1889 the present Gospel Tabernacle was erected. The location and structure are well adapted to the varied work of the church. The building is situated on the east side of Eighth Avenue, near the corner of 44th Street. The front of the structure is occupied by stores, while above them rises the Missionary Home and the official rooms of the Christian and Missionary Alliance. Immediately in the rear of the stores stands the Tabernacle with its two chapels. It is semi-circular, and seated to accommodate about 1,000 persons.

DEPARTMENTS OF THE WORK AND AUXILIARY AGENCIES.

From the first the work of the Tabernacle was not designed as a mission to the lowest and vicious classes, but as a self-supporting work among the middle classes who have no home. But as the providence of God directed, a network of related departments and auxiliary agencies to meet the varied needs of all classes and conditions of men came into existence. A few of these may be mentioned :

Berachah Home for rest and healing began its work in 1883 at 331 West Thirtyfourth Street.

Berachah Mission at Tenth Avenue and Thirty-second Street, in what was known as "Heirs Kitchen," was opened in 1885. There were Gospel Missions also on Eleventh Avenue and on South Street.

One of the first institutions was a home for fallen women in West Twenty-seventh Street, where many of the wretched women who crowded that part of the city were saved.

The New York Missionary Training College for evangelists, missionaries, and Christian workers was started in 1883, the early classes being held on the stage of the old Twenty-third Street theater. The first commencement was held in the spring of 1884, and in November of the same year the first missionary party of seven sailed for the Congo.

In 1888 Berachah Orphanage was opened for the purpose of providing a home for those left destitute of parental care.

One of the earliest organizations was the German branch of the Tabernacle.

Soon after discontinuing "The Gospel in !A11 Lands," Mr. Simpson began the publication of "The Word, Work, and World," an illustrated magazine. This journal completed its ninth volume in 1887.

SPIRITUAL AND PERMANENT RESULTS.

From the beginning the Tabernacle hai been a veritable beehive of Christian activity. The inworking and outworking of spiritual forces cannot be computed in numbers nor expressed in rhetoric. But a few striking facts may be noted:

The accepted motto of the Tabernacle from the start seems to have been a work for every one and every one at work. In addition to the associated departments and auxiliary agencies of the church, the consecrated energies of the members, particularly of the young people, have been directed to holding open air meetings, services in jails, hospitals, on shipboard in the harbor, and in many other places, wherever in fact doors of opportunity are opened by the providence of God.

Multitudes were converted at the tent meetings in the early years, while at the regular services of the Tabernacle souls are constantly being saved. The message of the Tabernacle pulpit has always been the fulness of Jesus for body, soul, and spirit, and the baptism of the Holy Ghost for effective Christian service at home and abroad.

First in the early tent meetings and at the pastor's residence and later in Berachah Home hundreds were healed of hopeless diseases and incurable infirmities. Sufferers from consumption, tumor, cancer, and other fatal maladies were completely and in many instances instantly healed by simple faith through the power of the living. Christ. Friday afternoon at three o'clock a Divine Healing meeting is held in the Tabernacle. In Greater New York and indeed throughout the entire country the "Friday Meeting" is as well known as the famous Fulton Street Noon Prayer Meeting. It has from the beginning witnessed the healing of hundreds of persons sufifering from chronic diseases and confirmed invalidism. Out of the work of healing in the early years grew a volume of remarkable testimonies, called 'The Cloud of Witnesses.''

Naturally many Christians from other churches have been drawn to the Tabernacle. Such have always been welcomed, and many have been among the staunchest friends and supporters of the work. But from the outset it has been the aim of the Tabernacle to create its own membership and establish its own constituency. The primary purpose has been to save souls. Then the new converts have been led on into the fulness of Jesus, taught to become soul-winners, and, where they have gifts and graces, trained for evangelistic work or missionary service. This is the Apostolic method. It has moreover a great practical advantage. New converts do not have to be delivered from the vain traditions of their fathers. They have no doctrinal prepossessions or church prejudices to overcome. They are easily led into the deeper truths of sanctification, Divine Healing, and the Lord's return. Moreover, they take to Christian work as a matter of course, and when truly called and anointed of God make successful evangelists and efficient missionaries.

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Chapter II THE MARCH OF EVENTS

1914 and 191 5 mark the quarter-centennial of the legal incorporation of the International Missionary Alliance and the Christian Alliance, the two societies which afterwards became the Christian and Missionary Alliance.

Twenty-five wonderful years! Truly, their record is written in heaven, and their •influence has gone out to the ends of the earth. What pen can fully compass or adequately portray the story of simple faith and mighty achievement, of faithful labor and heroic sacrifice. Out of the annals of the past there are five forward movements and historic events which must have special treatment and permanent record.

INITIAL SPIRITUAL IMPULSE.

It was inevitable that the varied work of the Gospel Tabernacle in New York City should become known far and wide. Indeed, countless letters of inquiry and requests for prayer were received from all parts of the country, showing that God was creating in the hearts of His people a deep hunger for spiritual truth and physical help and an intense desire to meet in some practical way the obligation to give the Gospel to the heathen world. To reach as far as possible this wider constituency it was decided to hold a summer assembly. Thus it came about that in in 1886 the first Old Orchard Convention was held.

A mile back from the seacoast at Old Orchard, Maine, the configuration of the land has formed a vast amphitheater, capacious enough to seat several thousand persons. Here there was a famous camp ground, where for years the National Holiness Association and other organizations held their annual assemblies. This indeed was the spot where Mr. Simpson had found the Lord as his Healer. Here Dr. Cullis, of Boston, had for many years held a larger summer meeting. But he had abandoned it for a new camp ground at Intervale, N. H. In 1885 a deputation from Old Orchard consisting of Messrs. Luce and Chase visited New York and invited Mr. Simpson to take up that meeting at Old Orchard, and in the following summer he did so. Here in this beautiful and hallowed pine grove a large company of the Lord's people met in convocation, and for several days their hearts were stirred by teaching on the deeper Christian life and by the presentation of the needs of the heathen fields. It was indeed a mount of vision and inspiration. Both the leader and the people were moved by mighty spiritual forces, first in the direction of a bond of union and fellowship which would unite Christians of all evangelical churches who believed in the fulness of Jesus and in the baptism of the Holy Ghost, and second in the direction of a simple organization which would convert missionary consecration and enthusiasm into practical measures for the speedy evangelization of the world.