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No, that was invented by JN Darby via the visions of Margaret MacDonald.

The first time this was presented, I thought it was ignorance. So, I patiently informed otherwise. I shall do so again:

" . . . he [Grant Jeffrey] quotes many who had a definite understanding of the difference between the two phases of our Lord's coming, particularly His coming for His own people prior to the Tribulation and the revealing of the man of sin . . . "

Jeffrey's most important find was his discovery of a statement in an apocalyptic sermon from the fourth century. The author is designated "Pseudo-Ephrem" because there is some question whether or not it was written by Ephrem of Nisibis (c.306-373), a Syrian church father. Some prefer a later date for the sermon (attributed to him) called, "Sermon on the End of the World," suggesting it may have been written sometime between 565 and 627. For our purpose the real date is immaterial, for even allowing it to have been written as late as the seventh century proves that early Christians (1,100 years before John Darby) saw the Rapture happening before the Tribulation.

Here is the statement in English, translated from its Greek and Latin versions that date to that period. Challenging Christians to holy living (always the purpose of rapture teaching), he wrote:

Why therefore do we not reject every care of earthly actions and prepare ourselves for the meeting of the Lord Christ, so that he may draw us from the confusion, which overwhelms all the world? ... All the saints and elect of God are gathered together before the tribulation, which is to come, and are taken to the Lord, in order that they may not see at any time the confusion which overwhelms the world because of our sins. 3
--Pseudo-Ephrem, A.D. 372 (emphasis added by La Haye).

There can be no doubt this fourth- (or at the latest seventh-) century Bible scholar saw the saints gathered together by the Lord before the Tribulation. His statement has all the marks of a pre-Tribulation rapture of the saints as distinct from the glorious appearing, which our Lord promised would occur "immediately after the tribulation of those days" (Matthew 24:29). Admittedly, Ephrem only saw the Tribulation lasting 42 months or three-and-a-half years (as taught later in the sermon). The fact remains, however, that he saw a pre-Tribulation rapture of the church long before the nineteenth century, which some have

erroneously
claimed

to be the time when such a teaching first arose.

Considering that less than 10 percent of the ancient Christian books ever written have been preserved to our day, we have no doubt that even though the details of the pre-Tribulation rapture were not widely recognized back in the fourth century, there must have been other Bible students besides Ephrem who had discoved the "blessed hope" teaching. . . .

There were also other documented cases where scholars of earlier than the ninetheenth century, discussed a Pre-Trib Rapture.

One current era strident Bible 'expert' offered $500 to anyone who could prove an example of someone discussing such earlier than Darby et al. He lost his $500 and had to withdraw the challenge.

In my case, I shall consider any further trotting out of the Darby straw dog by anyone of our common hereon discussants of that perspective to be an example of deliberately peddling lies and untruths. Further, I shall logg such in my construction on reality as evidence of the degree of flawedness which which they also approach Prophetic Scriptures.

The well respected scholar, Dr. Robert H. Gundry, chairman of the Department of Religious studies at Westmont College and author of seminary textbooks and books on eschatology, has recently authored a book entitled, First the Antichrist. On pages 161-188, he gives several quotes from the real Ephraem of Syria which show that Ephraem believed the resurrection and translation of believers would occur after the tribulation. So, this alleged pre-trib statement, if it is indeed such, would directly contradict statements known to be genuinely from Ephraem of Syria who lived in the fourth century. (For further information regarding this aspect, see Dr. Gundry's book, First the Antichrist). Therefore, we should conclude that either the Pseudo-Ephraem sermon is not genuinly Ephraem's, or Pseudo-Ephraem did not mean to imply a pre-trib rapture, or both! …
Thus far, it appears that the author was not expecting a pre-trib rapture. He saw some of the signs Jesus gave in Matthew 24, hunger, plagues, violence among the nations, as already current and fulfilled. What he saw as "imminent" or "overhanging" was ONLY the arrival of the Antichrist, which Jesus spoke of in verse 15. Pseudo-Ephraem spoke as though Christians should expect the Antichrist's appearance at any time. "[T]here is not other which remains, except the advent of the wicked one..." This seems to rule out a pre-trib rapture. Had he taught a pre-trib rapture, one would expect that this would be "imminent" for the believers rather than the appearance of Antichrist. He then encouraged believers to reject their earthly cares and prepare themselves so that "he may draw us from the confusion, which overwhelms all the world." Some might suppose that this means a rapture to heaven. However, later we will see that Pseudo-Ephraem believed Christians would be sustained in remote locations on earth while the rest of the world reeled under the tribulation. So, with this thought in mind, our forsaking worldly cares, and making preparation to be "drawn" away from the confusion to remote places where Christ will sustain us, is a logical inferrence from the above statement. Pseudo-Ephraem continues; …
True to his text, Pseudo-Ephraem alluded to the angels gathering the elect "immediately after the tribulation" [Matt. 24:29-31], and also seems to place this at the "empire of the Lord" (or Millennial Kingdom of God). He seems to be tying in the parable of the wheat and tares in Matthew 13, where the reapers (the angels) harvest the wheat immediately before the Kingdom of God, and after the tribulation, according to Matt. 24:29-31.
In section IV, while describing the horrors of the tribulation, our author made the following interesting statement; "In those days people shall not be buried, neither Christian, nor heretic, neither Jew, nor pagan, because of fear and dread there is not one who buries them; because all people, while they are fleeing, ignore them." Apparently, he believed Christians would still be present in the tribulation, perhaps not all prepared themselves, as he exhorted earlier, and so would not be taken to the Lord for protection in remote places. In the following quote, we see clearly that Psuedo-Ephraem believed Christians would be preserved in remote places even while the rest of the world starved and went without water. …
It seems that Jeffrey and Ice not only have misrepresented Pseudo-Ephraem's sermon, but they also misrepresented the Byzantine scholar, Paul Alexander! Yes, Alexander did make a note of the fact that Pseudo-Ephraem seems to emphasize being "taken to the Lord' i.e., participate at least in some measure in beatitude". But, Ice and Jeffrey are forcing a pre-trib rapture into this statement and assuming that 'taken to the Lord' means a pre-trib rapture. That is simply not so! Alexander saw Pseudo-Ephraem as a post-tribulationist! He was NOT making a distinction between other post-trib writers and a pre-trib Pseudo-Ephraem, as Jeffrey and Ice would have you believe! Rather, Paul Alexander distinguished between two different forms of preservation of believers through the tribulation until the second coming after the tribulation. Other Byzantine writers saw the elect suffering, and being preserved in the tribulation via. the shortening of the days. But, Pseudo-Ephraem spoke of "some measure of beatitude", (that is, being 'taken to the Lord' and sustained in remote places on earth). A few pages after the quote provided above by Thomas Ice, Paul Alexander laid out his understanding of the sequence of events in Pseudo-Ephraem's sermon, and he did NOT include a pre-trib rapture! Here is Alexander's commentary on the sequence of events in Pseudo-Ephraem's eschatology.
Pseudo-Pseudo-Ephraem
But now it's time to analyze Pseudo-Ephraem (hereafter: P-E), the name attached by scholars to manuscripts that were possibly, but not provably, written by the well-known Ephraim the Syrian who lived from 306-373 A.D.
And what's the discovery in P-E's early Medieval sermon on the end of the world that's led pretrib promoters to see pretrib in it? It's basically these words:
"For all the saints and elect of God are gathered, prior to the tribulation that is to come, and are taken to the Lord lest they see the confusion that is to overwhelm the world because of our sins." A pretrib rapture is seen by promoters in the phrase "taken to the Lord."
It needs to be emphasized that pretrib in P-E has been palmed off on unsuspecting Christians by promoters seeing rapture aspects in P-E's sermon where none exist and by covering up such aspects where they do exist in his 10-section sermon!
In Section 2, P-E says that the only event that's "imminent" is "the advent of the wicked one" (that is, Antichrist). Nevertheless, Grant Jeffrey in his 1995 book, FINAL WARNING, had the audacity to claim that P-E "began with the Rapture using the word 'imminent'" and added in the next sentence that "Ephraem used the word 'imminent' to describe the Rapture." (If he and other P-E promoters can look at a coming of Antichrist and see a coming of "Christ," is it any wonder that in his endtime view folks will look at Antichrist and see "Christ"?
Ephraim the Syrian, reportedly P-E's inspiration, said the same thing (SERMO ASCETICUS, I): "Nothing remains then, except that the coming of our enemy, Antichrist, appear...." (Nobody's ever found even a trace of pretrib in this earlier work!)
In the before-the-tribulation sections, P-E mentions neither a descent of Christ, nor a shout, nor an angelic voice, nor a trumpet of God, nor a resurrection, nor the dead in Christ, nor a rapture, nor meeting Christ.
So where does P-E place the rapture? The answer is found in his last section (10) where he writes that after "the sign of the Son of Man" when "the Lord shall appear with great power," the "angelic trumpet precedes him, which shall sound and declare: Arise, O sleeping ones, arise, meet Christ, because the hour of judgment has come!" (Like Morgan Edwards and Manuel Lacunza, Pseudo-Ephraem has the nasty, non-pretrib habit of blending the rapture with the final advent!) …
Dr. Paul Alexander, the leading authority whose book inspired the P-E claim, is portrayed in Jeffrey's book, FINAL WARNING, as "perhaps the most authoritative scholar on the writings of the early Byzantine Church." But this misleading statement, designed to make readers think that Professor Alexander supports the P-E claim, covers up the fact that this world famous scholar sees not even a smidgen of pretrib in the same Medieval writer!
In fact, Alexander writes that the phrase "taken to the Lord" (which has become a bonanza for pretrib history revisionists) means "participate at least in some measure in beatitude." While Jeffrey and Ice do include this "beatitude" phrase, all P-E promoters carefully avoid revealing that the Catholic doctrine of "beatitude," according to the NEW CATHOLIC ENCYCLOPEDIA, has to do with "the highest acts of virtue that can be performed in this life" - works on earth and not being raptured off earth! (Elsewhere in his sermon P-E repeats the importance of doing "penance," because of "our sins," so that church members will be "sustained" during the tribulation!)
In fact (again), Alexander has two summaries (textual and outline), in chronological order, of P-E's endtime events. And guess what. Alexander demonstrates both times that P-E saw only one future coming ("Second Coming of Christ" for the "punishment of the Antichrist") which follows (!) the great tribulation ("tribulatio magna lasting three and a half years") - claim-smashing summaries that self-serving promoters, with malice aforethought, have jointly swept under their "secret rapture" rug!
Deceiving and Being Deceived