August 6, 2010
“. . . I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the Seven Churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea” (Revelation 1:11).
The History of God’s One and Only True Church
By
Alton (Don) B. Billingsley
Continued from 4-13-2010, 4-23-2010; 4-30-2010; 5-7-2010; 5-17-2010; 5-21-2010; 5-28-2010; 6-11-2010; 6-18-2010- 6-25-2010; 7-2-2010; 7-16-2010; 7-23-2010; 7-30-2010
Regarding the establishment of His Church, Jesus Christ said to the apostle Peter and the rest of His disciples:
“. . . On this ROCK (Greek: Masculine, Petros, Feminine, Petra, meaning Jesus Christ Himself, Deuteronomy 32:3-4; I Corinthians 10:4) I will BUILD My Church, and the gates of Hades (graves, I Corinthians 15:54-55) shall NOT prevail against it.” (Matthew 16:18).
The Church in Sardis - The Dead Church approximately 15-85 A. D. to 1600 A.D. to the present time—
A
nd
to the angel of the Church in Sardis write, "These things says
He who has the seven spirits of God and the seven stars:
‘I know your works, that you have a name that you are alive, but you are dead.
Be watchful, and strengthen the things which remain, that are ready to die: for I have not found your works perfect before God.
Remember therefore how you have received and heard: hold fast, and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you.
You have a few names even in Sardis who have not defiled their names; and they shall walk with Me in white, for they are worthy. He who overcomes shall be clothed in white garments and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.
He who has an ear let him hear what the Spirit says to the Churches.” ’ Revelation 3:1-6
This Present Historical Writing—
This is a continuation from last week’s of the historical writing of the Sardis Church Era by the late apostle of the 7th Day Church of God, Mr. Andrew Dugger. He was accompanied in his research by Mr. Clarence Dodd.
Since this chapter from their book is very lengthy the third part of chapter 20 will be found continued in the next writing in the Pastor’s Comments.
A
History of the True Church
Traced From 33 A.D. to Date
By
Andrew N. Dugger and Clarence O. Dodd
1936. Second Ed., Tebet (January) 1968. Third Ed., Jerusalem, Israel, Sivan (June) 1972
Chapter 20
SIXTEEN HUNDRED TO SEVENTEEN HUNDRED A.D.
Continued from last week—
How Dr. Stennett Escaped Conviction
"Dr. Edward Stennett was a nonconformist minister, in those times of nonconformist repression; a physician he was also. by which profession he supported his family. His son, Joseph Stennett, became a well-known London preacher. To the published Work of Joseph Stennett (London, 1732), some writer prefaces an account of Dr. Edward Stennett, who spent a considerable time in prison for the cause of conscience and religion.' `While I speak of his sufferings,' says this writer, `it may not be amiss to preserve an account of one very extraordinary deliverance he met with, which I have heard his son relate.'" The account follows:
"He dwelt in the castle of Wallingford, a place where no warrant could make forcible entrance, but that of a chief justice; and the house was so situated that assemblies could meet, and every part of religious worship be exercised in it without any danger of a legal conviction, unless informers were admitted, which care was taken to prevent; so that for a long time he kept a constant and undisturbed meeting in his hall.
"`A gentleman who was in the commission of the peace, and his very near neighbor, being highly incensed at the continuance of an assembly of this kind so near him, after having made several fruitless attempts to get his emissaries admitted into the house of order to a conviction, in the rage of disappointment, resolved, together with a neighboring clergyman, upon doing it by subordination of witnesses.-- "`They accordingly hired some persons fit for their purpose, to swear they had been at those assemblies, and heard prayer and preaching there, though they had never been in the house on those occasions. The clergyman's conduct in this affair was the more censured because he had professed a great friendship for Mr. Stennett, and was under considerable obligations to him, having often had his assistance in the way of his profession, as a physician for his family, without any reward.
"`Mr. Stennett, finding an indictment was laid against him on the Conventicile Act, founded upon the oaths of several witnesses, and being well assured that nothing but perjury could support it, was resolved to traverse it, and accordingly did so.
"`The assizes were held at Newbury; and when the time drew near, there was great triumph in the success the gentlemen proposed to themselves, when of a sudden the scene was changed.
"`News came to the justice that his son, whom he had lately placed at Oxford, was gone off with a player; the concern whereof, and the riding in search of him, prevented his attendance in the court.
"`The clergyman, a few days before the assizes, boasted much of the service which would be done to the church and the neighborhood by his prosecution, and of his own determination to be at Newbury to help carry it on; but to the surprise of many his design was frustrated by sudden death.
"`One of the witnesses, who lived at Cromish, was also prevented, by being seized with a violent and sad disease, of which he died. Another of them fell down and broke his leg, and so was hindered.
"In short, of seven or eight persons engaged in this wicked design, there was but one left who was capable of appearing. He was a gardener, who had been frequently employed by Mr. Stennett at day labor, but never lodged in his house, nor was admitted to the religious assemblies held there. They thought to make him, as he was a servant to the family, a very natural evidence, and kept him in liquor for several days for that purpose.
"`But coming to his reason just as the assizes drew on, he went about the town exclaiming against himself for his ingratitude and perjury, as well as against those who had employed him; and absolutely refused to go. So that when Mr. Stennett came to Newbury, neither prosecutor nor witness appearing against him, he was discharged.'"
Dr. Stennett, his son Joseph, and the grandson Samuel were all nonconformist ministers, and all Sabbatarians -- observers of the seventh-day Sabbath. Joseph Stennett was the author of the much-used hymn,
"Majestic sweetness sits enthroned
Upon the Savior's brow."
The Stennetts were members of the Sabbatarian Millyard Church, London. He also wrote the hymn found in many collections,
"Another six days' work is done,
Another Sabbath is begun;
Return, my soul, enjoy thy rest,
Improve the day that God has blessed."
Evil Intent Turned to Good
Nicolas Thoroughgood, a scholar of Cambridge, had been a merchant and a traveler. Becoming a minister, he went out of the state church with the two thousand other nonconforming ministers, and endured privation with them. "In his diary," says Calamy, "he recorded a variety of remarkable providences in the course of his life, of which he takes notice with great thankfulness." Here is an account of one of these deliverances from an enemy:
"When Mr. Thoroughgood came to the place, he offered (endeavored) to shoot him, but his piece failed, and only flashed in the pan. The next week he lay in the same place and with the intent. When Mr. Thoroughgood was come up, the wretch offered to fire again, but the piece would not go off. Upon this, his conscience accusing him for such a wickedness, he went after him, and falling down on his knees, with tears in his eyes, related the whole to him, and begged his pardon. Thus providence was the means of his conversion; and he became from that time a serious, good man." -- Nonconformists' Memorial, by Calamy, Vol. II, p. 76.
Relief in Time of Extremity
Another deliverance of these times is thus narrated in an old volume, Life of Oliver Heywood, by J. Fawcett. We read:
"The minister Oliver Heywood, B.D., in a time of great persecution, was ejected from Coley Chapel, near Halifax, in Yorkshire. In 1664 a writ came out for apprehending him as an excommunicated person; but he was not taken. He acted with prudence and caution, in order to avoid a long imprisonment, keeping himself private; and it pleased God to protect him from the search of his pursuers. In one of those seasons, being deprived of his income, his family were in great straits. Their little stock of money was quite exhausted, and family provisions were entirely consumed.
"Martha, their faithful servant, who would not desert her master and mistress in their distress, still abode with them but could lend no more assistance from her little savings. Mr. Heywood still trusted that God would provide; and when he had nothing but the divine promise to live upon, he said,
"`When cruse and barrel both are dry,
We still will trust in God most high.'
"When the children began to be impatient, Mr. Heywood called his servant, and said to her: `Martha, take a basket and go to Halifax. Call upon Mr. N--, the shopkeeper in Northgate, and tell him I desire him to lend me five shillings. If he will be kind enough to do it, buy us some cheese, some bread, and such other little things as you know we want. Be as expeditious as you can in returning, for the poor children begin to be fretful for want of something to eat. The Lord give you good speed. In the meantime, we will offer up our requests to Him who feeds the ravens when they cry, and who knows what we have need of before we ask Him.'
"Martha went; but when she came to the house, her heart failed her, and she passed by the door again and again without going in to tell her errand. Mr. N--, standing at the shop door called her to him, and asked, `Are you not Mr. Heywood's servant?' When she told him who she was, he said to her, `I am glad to see you, as some friends have given me five guineas (about 25 dollars) for your master, and I was just thinking now how I could send it.' Martha burst into tears, and told him her errand. Mr. N-- was much affected with the story, and bade her come to him if the like necessity should return. She made haste to procure the necessary provisions, and with a heart lightened of its burden ran home to tell of the success of her journey. When she knocked at her master's door which now must be kept locked for fear of constable and bailiffs, it was presently opened. Upon her entering the house the children eagerly examined the basket, the patient mother wiped her eyes, and the father, hearing the servant's narrative smiled and said, The Lord hath not forgotten to be gracious. His word is true from the beginning, "They that seek the Lord shall not want any good."'" -- Psalm 34:10.
Another wonderful experience is told of this true servant of God, and faithful minister of the church of God, of his traveling for hours in the winter cold without food or money, and not knowing friend or foe. As he asked the divine hand for direction in this time of perplexity, and turned the reins loose for his horse to go whither he would, the animal struck off away from the main road, and went for hours until it came to a farmhouse where it went directly and unhesitatingly into the barnyard. He told the people of the needs for himself and his horse. They treated him kindly, and after finding that he was from Halifax they cautiously asked if he knew a man there by the name of Heywood. Imagine his joy upon finding that they were of the same religious faith, and were happy to arrange meetings of friends who later helped him on his way. The unseen divine hand brought this minister to the home of brethren. Many more as miraculous circumstances could be narrated of experiences of this man of God.
The Church of God in Italy
Before tracing the true church in its migration from the old world to the shores of America, we shall first give an account of these saints of God in different countries where they were driven into the mountains and wildernesses to escape the persecuting power of Rome.
The following quotations from reliable historians will furnish the reader with ample evidence of the existence of the true church with the true faith in Italy, the home of the harlot.
Benedict in his history of the Baptists says of the Waldenses: "We have already observed from Claudius Seyssel, the popish archbishop, that one Leo was charged with originating the Waldensian heresy in the valleys, in the days of Constantine the Great. When those severe measures emanated from the Emperor Honorius against rebaptizers, they left the seat of opulence and power, and sought retreats in the country, and in the valleys of Piedmont (Italy) which last place, in particular, became their retreat from imperial oppression."
Rainer Sacho, a Roman Catholic author, says of the Waldenses: "There is no sect so dangerous as Leonists, for three reasons: first, it is the most ancient; some say it is as old as Sylvester, others, as the apostles themselves. Secondly, it is very generally disseminated; there is no country where it has not gained some footing. Third, while other sects are profane and blasphemous, this retains the utmost show of piety; they live justly before men, and believe nothing concerning God which is not good."
Sacho admits that they flourished at least five hundred years before the time of Peter Waldo. Their great antiquity is also allowed by Gretzer, a Jesuit, who wrote against them. Crantz, in his History of the United Brethren, speaks of this class of Christians in the following words:
"These ancient Christians date their origin from the beginning of the fourth century, when one Leo, at the great revolution in religion under Constantine the Great, opposed the innovations of Sylvester, Bishop of Rome. Nay, Rieger goes further still, taking them for the remains of the people of the valleys, who when the Apostle Paul, as is said, made a journey over the Alps into Spain, were converted to Christ." -- page 16.
Irenaeus, A.D. 178, says "There is no difference of faith of tradition in any of these countries."
"The Reformers held that the Waldensian Church was formed about 120 A.D., from which date on they passed down from father to son the teachings they received from the apostles. The Latin Bible, the Italic, was translated from the Greek not later than 157 A.D. We are indebted to Beza, the renowned associate of Calvin, for the statement that the Italic Church dates from 120 A.D." -- Allix, Churches of Piedmont, Edition 1690, p. 177, and Wilkinson, Our Authorized Bible Vindicated, p. 35, and Scrivener's Introduction, Vol. II, p, 43.
"Thus when Christianity, emerging from the long persecutions of Pagan Rome, was raised to imperial favor by the Emperor Constantine (321 A.D.), the Italic Church in northern Italy – later the Waldenses -- is seen standing in opposition to papal Rome." -- Wilkinson, Our Authorized Bible Vindicated, p. 35.
From E. Comb's work, found in "Guild Hall Library--London," we quote the following: "The Waldenses object to being called Waldenses." They say, "We are a little flock, falsely called Waldenses."
Peter Allix in his history of the Churches of Piedmont (Italy), chapter 28, page 323, mentions the “Church of God." On page 288, he also mentions the name "Church of God." It has already been abundantly proven that the people called Waldenses were driven by Rome into the valleys of Piedmont, Italy. Other references will be shown also in this work that the name Waldenses was not endorsed by them as a church; but they held to the true Bible name.
"Atto, bishop of Virceulli, had complained of such people eighty years before [before the year 1026 A.D.] and so had others before him, and there is the highest reason to believe that they had always existed in Italy." -- Jones' Church History, p. 218.-- "Here then," said Dr. Allix, very truly, referring to the Paterins, and fellow Protestants, "we have found a body of men in Italy, before the year one thousand and twenty-six, five hundred years before the Reformation, who believed contrary to the opinions of the church of Rome, and who highly condemned their errors." -- Ibidem.
Mosheim says: "In Lombardy, which was the principal residence of the Italian heretics, there sprung up a singular sect, known, for what reason I cannot tell, by the denomination Passaginians . . . . Like the other sects already mentioned, they had the utmost aversion to the dominion and discipline of the church of Rome; but they were at the same time distinguished by two religious tenets which were peculiar to themselves. The first was a notion that the observance of the law of Moses, in everything except the offering of sacrifices, was obligatory upon Christians; in consequence of which they . . . abstained from those meats, the use of which was prohibited under the Mosaic economy, and celebrated the Jewish Sabbath. The second tenet that distinguished this sect was advanced in opposition to the doctrine of three persons in the divine nature." -- Eccl. Hist., cent, 12, part 2, chap. 5, sec. 14, p. 127.-- That the Cathari did retain and observe the ancient Sabbath, is certified by Romish adversaries. Dr.. Allix quotes a Roman Catholic author of the twelfth century, concerning three sorts of heretics -- the Cathari, the Passaginians, and the Arnoldistae. Allix says of this Romish writer that --
"He lays it down also as one of their opinions, `that the law of Moses is to be kept according to the letter, and that the keeping of the Sabbath . . . and other legal observances, ought to take place. They hold also that Christ, the Son of God, is not equal with the Father, and that the Father, Son and Holy Ghost these three . . . are not one God and one substance; and as a surplus, to these errors, they judge and condemn all the doctors of the church and universally the whole Roman church. Now since they endeavor to defend this their error, by testimonies drawn from the New Testament and prophets, I shall, as David did Goliath's, with their own sword.'" -- Eccl. Hist. Of the Ancient Churches of Piedmont, pp. 168,169, Boston.
"The Paterines were decent in their deportment, modest in their dress and discourse, and their morals irreproachable. In their conversation there was no levity, no scurrility, no detraction, no falsehood, no swearing. Their dress was neither fine nor mean. They were chaste and temperate, never frequenting taverns, or places of public amusement. They were not given to anger and other violent passions. They were not eager to accumulate wealth, but content with the necessities of life. They avoided commerce, because they thought it would expose them to the temptation of collusion, falsehood, and oaths, choosing rather to live by labor or useful trades. They were always employed in spare hours either in giving or receiving instruction. Their bishops and officers were mechanics, weavers, shoemakers, and others who maintained themselves by their industry." -- Jones' Church History, p. 218.
"Much has been written on the etymology of the word PATERINE; but as the Italians themselves are not agreed on the derivation, it is not likely that foreigners should be able to determine it. In Liman, where it was first used, it answered to the English words, vulgar, illiterate, low-bred; and these people were so called because they were chiefly of the lower order of men, mechanics, artificers, manufacturers, and others, who lived by their honest labor. GAZARI is a corruption of Cathari, Puritans; and it is remarkable that, in the examination of these people, they are not taxed with any immoralities, but were condemned for speculations or rather for virtuous rules of action, which all in power accounted heresies. They said a Christian church ought to consist of only good people . . . it was not right to take oaths; it was not lawful to kill mankind; a man ought not to be delivered up to officers of justice to be converted; the benefits of society belonged to all members of it; faith without works could not save a man; the church ought not to persecute any, even the wicked; the law of Moses was no rule to Christians; there was no need of priests, especially of the wicked ones; the sacraments, and orders, and ceremonies of the church of Rome were futile, expensive, oppressive, and wicked; with many more such positions, all inimical to the hierarchy." -- Idem, p. 217.
"A powerful chain of churches, few in number, compared with the manifold congregations of an apostate Christianity. but enriched with the eternal conviction of truth and with able scholars, stretched from Palestine to Scotland . . . . And when the Greek East for one thousand years was completely shut off from the Latin West, the Noble Waldenses in northern Italy still possessed in Latin the Received Text." -- Wilkinson, Our Authorized Bible Vindicated, pp. 41, 42.
"The despotism of Antichrist was then (about 787 A.D.), so far from being universal, that it was not owned throughout Italy itself. In some parts of that country, as well as in England and France, the purity of Christian worship was still maintained." -- Townsend's Abridgment, p. 361.
The charge of circumcision of Gentile adherents was made by the enemies of the true Church, by the Romanists, and is not well sustained; but if it were true, they were not Jews, but, even as their enemies admit, were most blameless and worthy Christians. Concerning this charge, Benedict says:
"The account of their practicing circumcision is undoubtedly a slanderous story, forged by their enemies, and probably arose in this way: Because they observed the seventh day, they were called, by the way of derision, Jews, as the Sabbatarians are frequently at this day; and if they were Jews, they either did or ought to circumcise their followers. This was probably the reasoning of their enemies. But that they actually practiced the bloody rite is altogether improbable." -- Hist. Baptists, Vol. 2, pp. 412-418. Ed. 1813.
The Church of God in Armenia
Many of the persecuted brethren of the early Churches of God in Palestine and Syria fled to the north, entering the valleys of Armenia, and have ever since been the objects of cruel persecution, by the Roman Catholic church, and later by the Mohammedan Turks.
The following history will suffice to show their existence, and how they held to the true faith, observing the commandments of God and the faith of Jesus:
Since the time of Xavier, the East Indies have fallen under British rule. A distinguished clergyman of the church of England, some years since visited the British empire in India, for the purpose of acquainting himself with these churches. He gave the following deeply interesting sketch of these ancient Christians, and in it particularly marks their Sabbatarian character:-- "The history of the Armenian church is very interesting. Of all the Christians in Central Asia, they have preserved themselves most free from Mahometan and papal corruptions. The pope assailed them for a time with great violence, but with little effect. The churches in lesser Armenia, indeed, consented to a union, which did not long continue; but those in Persian Armenia maintained their independence; and they retain their ancient Scriptures, doctrines, and worship, to this day. `It is marvelous,' says an intelligent traveler who was much among them, `how the Armenian Christians have preserved their faith, equally against the vexatious oppression of the Mahometans, their sovereigns, and against the persuasions of the Romish church, which for more than two centuries has endeavored, by missionaries, priests, and monks, to attach them to their communion. It is impossible to describe the artifices and expenses of the court of Rome to effect this object, but all in vain.'-- "The Bible was translated into the Armenian language in the fifth century, under very auspicious circumstances, the history of which has come down to us. It has been allowed by competent judges of the language, to be a most faithful translation. La Cruze calls it the `Queen of Versions.' This Bible has ever remained in the possession of the Armenian people; and many illustrious instances of genuine and enlightened piety occur in their history . . . . The Armenians in Hindoostan are our own subjects. They acknowledge our government in India, as they do that of the Sophi in Persia; and they are entitled to our regard. They have preserved the Bible in its purity; and their doctrines are, as far as the author knows, the doctrines of the Bible. Besides, they maintain the solemn observance of Christian worship throughout our empire, on the seventh day, and they have as many spires pointing to heaven among the Hindoos as we ourselves. Are such a people, then, entitled to no acknowledgment on our part, as fellow Christians? Are they forever to be ranked by us with Jews, Mahometans, and Hindoos?" -- Buchanan's Christian Researches in Asia, pp. 159, 160, and History of Sabbath & Sunday, Lewis.
Of the Syrians, or Surians, as the author variously spells the name, who from their relation appear identical with the Armenians, the historian says, "They keep Saturday holy and do not esteem the Saturday fast lawful, but on Easter even they have solemn services, while on Saturday eat flesh and feast it bravely like the Jews." (Purchas, His Pilgrimmes, part 3, chap. 16, sec. 15, p. 1269, London, 1625.) The Encyclopedia Britannica, vol. 8, p. 595, eighth edition, speaks of Purchas as "an Englishman admirably skilled in language and human and divine arts, a very great philosopher, historian, and theologian."
"It was at Antioch, capital of Syria, that the believers were first called Christians. And as time rolled on, the Syrian-speaking Christians could be numbered by the thousands. It is generally admitted, that the Bible was translated from the original languages into Syrian about 150 A. D. This version is known as the Peshitto (the correct or simple). This Bible even today generally follows the Received Text." -- Wilkinson's O. A. B. V., p. 25.
The Church in the British Isles
Eusebius, Bishop of Caesarea, A.D. 325-340, says, "Some passed over the ocean to those which are called the British Isles."
Chrysostom, A. D. 398, mentions "The Britannic Isles" as having felt the power of the Word, and says, "To whatever quarter you turn -- to the Indians or Moors or Britons, even to the remotest bounds of the West, you will find this doctrine."
Clement of Rome, A. D. 96, says, "St. Paul preached in the East and West, leaving behind him an illustrious record of his faith, having taught the world righteousness, and having traveled even to the utmost bounds of the West."
Jerome, A. D. 392, says, "St. Paul, having been in Spain, went from one ocean to another." "His diligence in preaching extended as far as the earth itself." "After his imprisonment he preached in the western parts."
Venantius Fortunatus, A. D. 560, says, "St. Paul passed over the ocean to the Island of Britain, and to Thule, the extremity of the earth." -- See page 23, History of Seventh Day Baptists in Europe and America, Vol. I.
"Benedict (History, p. 308), further says, `They now abounded; more than half of the nation became Lollards; yea, they covered all England. In 1389 they formed separate and distinct societies agreeable with Scripture. In these churches all the brethren were equal, each could preach, baptize and break bread. They were united in opinion as one, and were called "Bible men," since they allowed no office not enjoined in the Word of God. Their hostility to the hierarchy, and their numbers, aroused their enemies to adopt severe measures. In the year 1400, a law was passed sentencing Lollards to be burned to death. In Norfolk they abounded, and there they suffered severely. Still the "Bible men" increased, and became dangerous to the Church. They are said to have numbered 100,000.' Henry VIII, while in conflict with the Pope, relieved and encouraged the Lollards in his kingdom: and this led their persecuted brethren from all parts of Europe to flock to England in great numbers, to enjoy religious liberty, and to strengthen the cause of true religion.
"Benedict (p. 308), says of Walter Lollard: `He was in sentiment the same as Peter de Bruys, who was the founder of the Petrobrussians of France.' The Lollards were like the Petrobrussians, and these were Sabbath keepers. -- Idem, p. 34.
"Bishop White, in speaking of Sabbath-keeping as opposed to the practices of the church, says, `It was thus condemned in the Nazarenes and in the Cerinthians, in the Ebionites and in the Hypsistarii. The ancient Synod of Laodicea made a decree against it; also Gregory the Great affirmed it was Judaical. In St. Bernard's time it was condemned in the Petrobrussians. The same hath then and ever since been condemned as Judaish and heretical.' -- Idem, p. 35.
"1. Usshar says that the church in Ireland was established statim post passionem Christi -- soon after the passion of Christ; and therefore before Sunday was thought of.
"2. The constant enmity between Ireland and ancient Rome prevented any kind of friendly intercourse. The doctrine of Christ came not from thence here, but from the churches in Asia.
"3. O'Halleron further says in this connection, `In the present reign (Dermond, A.D. 528), and for nearly a century preceding it, Christianity was in the most flourishing condition in Ireland. Thy received it from Asiatics. These last, in many instances, adhered more closely to the Jewish customs than did the Roman Christians.'
"4. There is ample evidence that St. Patrick, `The Apostle of Ireland,' never had any connection whatever with Rome, and that he was a Sabbath-keeper. The establishment of the Sabbath-keeping community on the island of Iona, under the leadership of St. Columba, was manifestly the result of Patrick's preaching. Like begets like.
"5. Celtic Ireland was neither papal nor inclined to submit to the papacy, until Henry I riveted the Roman Yoke upon them. (Froude's England in Ireland, p. 17; O'Halleron's Hist. of Ireland, p. 19). In A.D. 1155 Pope Adrian gave Ireland to King Henry to bring into the Romish fold.
"A small remnant of Sabbath-keepers has persisted in Ireland unto this time; a church or society being found there as late as 1840." -- Idem, p. 27.
"The faith and discipline of the Scottish churches in Ireland, were the same with the British churches, and their friendship and communion reciprocal. The ordinances of the gospel in both islands, at this time, were administered in their primitive mode. The venerable Bede says, that the supremacy of Rome was unknown to the ancient Irish. The worship of saints and images was held in abhorrence, and no ceremonies used which were not strictly warranted by Scripture. All descriptions of people were not only allowed but desired to consult the sacred writings as their only rule of conduct.
"In short, from what we have stated, and the evidence produced by the learned archbishop Usher, quoted by William Hamilton, `we have the strongest reasons to conclude that these islands enjoyed the blessings of a pure enlightened piety, such as our Savior himself taught, unembarrassed by any of the idle tenets of the Romish Church.'" – History of the Baptists, p. 24.
"In the thirteenth century the Waldenses had spread abroad through twenty-two countries of Europe, Britain being one." -- Benedict, p. 311.
"Mr. George Molyneaux, a resident of Milford Haven, Wales, says, `All the Christian Church were seventh-day observers during the early centuries. Sunday is from Rome and was but slowly pushed into the British Church.' " -- Hist. of Sev. Day Bap. in Europe and Amer. p. 32.
Dr. Samuel Kohn, chief Rabbi of Budapest, Hungary, in a recent work (Sabbatarians in Transylvania, 1894, pp. 8, 9), says, "In Bohemia Sabbatarians sprung up as early as 1520. Such Sabbatarians, or similar sects, we meet about 1545 among the Quakers in England. Several leaders and preachers of the Puritans have re-transferred the rest day from Sunday to Saturday; and the Christian Jews who arose in England and partly emigrated to Germany, and settled near Heidelberg, believed, indeed, in Jesus, but they also celebrated the Sabbath and regarded the Jewish laws in reference to meats and drinks." -- Idem, p. 38.
Chambers' Cyclopedia states that in England "many conscientious and independent thinkers in the reign of Elizabeth (1558-1603) advocated the seventh-day."
In the book entitled History and Antiquity of Dissenting Churches, page 37, Queen Elizabeth mentions the "Church of God." Author W. Wilson, volume 4, catalogue, D. 9, 8, Library, London.
To be continued—
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