August 13, 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; 8-6-2010

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—

And 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 7^th 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 (8-6-2010)—

Mill Yard Church of London

"1. Origin. Some have supposed that this church owes its origin to the labors of John James who was martyred October 19, 1661. President Daland goes back as far as about 1580. In 1617 (or 1616) John Trask came to London from Salisbury and held revival meetings. One of his disciples, named Hamlet Jackson, was the means of bringing Trask and many, if not all, of his congregation to the observance of the seventh-day Sabbath in about 1617, and Elder William M. Jones says that this Traskite congregation was the origin of the Mill Yard Church. All the records of this church, prior to 1673, were destroyed in the fire of 1790; the `Old Church Book,' dating from 1673 to 1840, refers to an older record. The `New Church Book' dates from 1840 to the present time.-- "2. Place of worship. From the beginning until 1654 they worshiped `near Whitechapel'; in 1661 their meeting place was in `Bull Stake Alley, ' and in 1680 they were at East Smithfield -- for from here they addressed a letter to the New Port (R.I.) Church, dated East Smithfield, London, Dec. 21, 1680. From 1691 to 1785 they worshipped in Mill Yard Goodman's Fields, County of Middlesex, a part of London, now in the heart of Metropolis. Their chapel there was burned in 1790, and in September of the same year the first stone of a new edifice was laid by John, Joseph and William Slater, the only trustees for some years.

"After being dispossessed of their Mill Yard property in 1885, they met for worship in the Commercial Street Baptist Church until 1892, and then in the Welsh Baptist Church in Eldon Street, where once worshiped a Calvinistic Seventh Day Baptist Church, which became extinct about 1840. For some time since 1900, the congregation assembled in private houses and, to accommodate the widely scattered flock, two separate meetings were held -- one at the residence of Lt. Col. Thomas W. Richardson, and the other either at the home of the church secretary, or at the home of the deacon. On the 4th of April 1903, this church began to hold services in St. Thomas' Hall, Gillespie Road, Highbury Vale." -- Hist. of Seventh Day Baptists, p. 39.

We are indebted for the following to the labor and courtesy of Secretary George Vane of the Mill Yard church of London, who did considerable research work for us the year 1926 in the libraries of London in the matter of church history. He wrote us under date of May 21, 1926, as follows, "I find that the Pinners Hall Sabbatarian church was established at Devonshire Square E. C., on March 1, 1574, and 1830 came to Mill Yard church to hold their services."

The Pinners Hall Sabbatarian church mentioned above was organized by Frances Banefield, who was a noted author and a gifted Hebrew scholar. He is the author of a book entitled Shem Acher, and on page 28 he mentions "The Church of God," referring to his congregation. He adds further that the Lord Jesus Christ is the head of the church.

On page 27 of this valuable work, the author mentions the fact of there being two other Sabbatarian churches in London at that time. The Mill Yard church, which was then meeting in Bell Alley, is spoken of as carrying on a public discussion on the Sabbath question between W. Jeremiah, Brother Lillam, Dr. P. Chamberlain, and W. Coppinger. He does not mention the location of other congregations, but it is thought likely he refers to one in Swan Alley.

There is but one copy of this book on record, and it is found in the British Museum Library, London.

In this same work on page 28, and the eighth line from the top, the "Church of God" is mentioned. On page 29 he says, "The final cause, or the great end, or ends, for which Jehovah has formed his church."

Again, on pages 58 to 60, he speaks of the relationship of the "Church of God" to the Sabbath. He uses the term of Jehovah and Elohim interchangeably, when speaking of the Old Testament church, and he brings forth evidence to show that the Church of God of that day (1677), like the Sabbath, is a continuation of the Church of Jehovah in the Old Testament.

He says on page 59, "The Churches of Elohim, had in all ages such as were gifted, and called to office to preach the word." He furthermore says that "Melchisedec was a priest in the church of Elohim," or the Church of God. -- British Museum Library, London, England.

Space forbids inserting evidence by this able and talented author that the "Church of God" functioning in the year 1677 was the same church organized by Moses, and spoken of in Acts, seventh chapter, as "The Church in the wilderness." It was his sincere belief, that there had never been a time when the "Church of God" was not in existence, and that the Sabbath with other kindred truths, cherished by the church then, were also believed and defended as truth in every period.

It was the pleasure of one of the authors of this book to spend some months during 1931 and 1932 with the Mill Yard church in London, and we were caused to rejoice, upon finding them advocating the same doctrine on the great essentials, in perfect harmony with the Church of God in America, and throughout the world. Although having corresponded with several of the members for a number of years, we were not sure just how these brethren believed on many points of faith until our visit there. How wonderful that the dear Lord had kept the light of his glorious gospel shining brightly from this ancient lighthouse, and that amidst the darkness and sin of this present time, she is still radiating the same gracious truth, showing sinners the way of eternal life, though now connected with the Seventh Day Baptists in America.

We will now offer some more historical extracts to further confirm the truth of the existence of the Church of God, by both name and doctrine, through the period we are now considering.

In Confession of Faith, and Other Public Documents, edited by E. B. Underbill, he says, "The humble petition, etc., of several Churches of God in London, commonly though falsely called `Anabaptists.' "This word was written the year 1649. -- Public Library, London.

The word "Anti-baptist" was a term used in derision by the enemies of the truth, as the previous historical notation proves, as well as much other proof that could be produced. The Church of God during the wilderness experience, and after the days of the Reformation, was teaching against the common substitute forms of baptism. Consequently, all converts to the truth from the Catholic church were re-baptized; that is, they were in reality baptized or immersed. The Church was therefore known to be opposed to the Roman mode of baptism universally practiced in that day, hence called "Anti-baptists." The word "anti" means against; thus they were called by their enemies "Anti-baptists," and later "Anabaptists."

The Anabaptists in London were called "The Churches of God," according to E. B. Underbill, writing in 1649, and the following extracts from reliable sources proved further that these churches of God, observed the Sabbath, as well as held to the universal reign of Christ on the earth during the millennium.

Many, if not all, of the Anabaptists observed the seventh-day Sabbath. Dr. Francis White (Treatise of the Sabbath Day, p. 132) says: "They who maintain the Saturday Sabbath to be in force, comply with the Anabaptists."

Russen (On Anabaptists, London, 1703, p. 79), speaking of heresies, says: "Under this head I could conclude some of them under those of Anabaptists, who have been inclined to this personal reign of Christ, and have embraced the seventh day Sabbath."

James Ockford, whose book on the Sabbath was "sharply confuted with fire," in 1642, was called an Anabaptist.

The Work of a Martyr

In Confession of Faith, by Vavasor Powell, 1662, London, England, he writes, "Much less then should any other person usurp this authority over the church and people of God." -- Page 40.

On page 87, he says, "I have considerations of the great sufferings of the Church of God of old, and the ground of their comfort which is Christ. From Revelation 12, I was much refreshed to consider that the church when she went into the wilderness was by the wings that God gave her."-- This faithful brother and writer died in prison for the true faith, and while in this confinement wrote a book called, The Chirpings of a Bird in a Cage, evidently referring to himself. He addressed this book to "The Churches of God, and Scattered Saints Throughout All Wales."

This faithful martyr was esteemed so highly among many faithful followers of the Lord, that some one graciously wrote a book of his life published 1672. No author's name is found in the book, but the following extracts, relating some of his experiences in the gospel, will be interesting:

"About the year 1647, the island of Anglesey in north Wales being then unreduced, the Parliament forces went to reduce it, and their chief officers sent for me to preach unto that brigade of soldiers, and as I marched with them into the place, either the night immediately before or the night before that, it was revealed into me in my sleep that I should be wounded, and two of my fingers cut (and the very fingers were pointed out), which accordingly came to pass; yet when I was in extreme danger between several enemies who fell upon me, receiving that and some other wounds, there being no likelihood to escape, I heard a voice, as I apprehended, speaking audibly to me, `I have chosen thee to preach the gospel,' to which I answered, `O Lord, then bring me off'; and immediately God guided my horse (though he was very wild and not well commanded) to go backward out of the barricade that I had entered at, and so I was indeed miraculously preserved."

Thousands of miles Mr. Powell journeyed over mountains and through valleys, preaching by day and night. He says:

"One time, coming from preaching, I lost my way, and being out till it was far in the night in a wood or forest, among lakes, briers and thorns, I went up and down until I was quite weary. But by looking up to the Lord, I was presently directed into my way.

"The like experience I had another time, when another preacher and myself had lost our way in a very dark night, and had tired ourselves in searching to and fro to no purpose. At last calling to mind how God had formerly heard in that case where I sought unto Him, we called upon the Lord, who immediately pointed out our way, and it seemed as clear to us as if it had been daylight."

The name "Church of God," as applied to the true followers of Christ, is found in the Dorchester Antiquarian London Library.

In John Tombers' Dispute on Baptism, London, pages 12, 13, a complaint is entered on certain people for celebrating the Lord's Supper in the morning, when it is said it should be celebrated in the evening. The name "Church of God" is mentioned twice on these pages referring to people holding the Passover in the evening. -- Public Library, London.

In The Confession of Faith of seven churches in London, first published in 1646 A.D., in the 13th article, page 31, concerning the mediatorship of Christ, it states, "This office to be mediator, that is to be prophet, priest and king of the Church of God' is so proper to Christ that neither in whole, or in any part thereof, can it be transferred to any other." -- I Timothy 2:5; Hebrews 7:14; Acts 4:12.

On page 15, in the preface to the first edition, they term themselves, "The poor despised churches of God in London." Page 293 also mentions "The Churches of God sanctified in Christ Jesus."

 Summary

From the foregoing historical facts from these ancient works we have discovered:

1st. That John Trask and John James were the founders of the Mill Yard Church, London, 1616 to 1661.

2nd. That in 1546 there were seven congregations in London which called themselves collectively "The poor despised `Churches of God.' "

3rd. That sixteen years later (1661), John James the founder of one of the Sabbath-keeping churches in London died a martyr's death for the precious truth, showing the severity of the persecution against these despised people of God.-- 4th. That Frances Banefield, writing sixteen years later (1677), in the book of which he is author, Shem Acher, speaks of the church of which he is pastor, calling it the Church of God, and says there were then two other Sabbath-keeping churches in London.

5th. That Frances Banefield included the Mill Yard church with two other churches, by mentioning a public debate it was then carrying on in defense of the Sabbath, against opposers to this truth.

6th. That at least three of the seven "poor despised Churches of God" in London in 1646 had survived the persecutions which cost the death of John James, and others, and were functioning in the year 1677. Also that Frances Banefield's church moved to the Mill Yard church to hold their services the year 1830.

7th. That Frances Banefield is author of a book (1677), in which he brings out evidence to show "The Church of God" of that day, like the Sabbath, is a continuation of the “Church of God" of the Old Testament, which is exactly what this work had done except that it brings the church down to 1935.

It will not be thought strange that the churches of God in London were reduced from seven congregations down to three from 1646 to 1677, when severe persecutions were being carried on against the Sabbath-keepers of England during this period, and in America there was an open door offered the Church of God. "The earth helped the woman," as John the Revelator expressed it in Revelation 12:16. It was to this country the Pilgrims, the Puritans, and the Quakers came, the first ones landing at Plymouth the year 1620, and many others followed. It was quite natural that churches in England at this time would come to America, the only place in the world where freedom of religion was offered the persecuted ones.-- In the next chapter we shall trace the Church of God from England and Europe to America, and it will be shown that among the Pilgrim fathers, who risked their lives on the Mayflower, and landed at Plymouth 1620, were Sabbath-keepers, observing the seventh day of the week, who baptized by immersion, and called themselves the "Church of God."

 The Earth Helped the Woman

It has already been mentioned that the beloved Apostle John beheld the true church as a woman clothed with the sun, the moon under her feet, and on her head a crown of twelve stars. --Revelation 12:1, 2.

In Revelation 19:7, it says, "Let us be glad and rejoice . . . for the marriage of the Lamb is come, and his wife hath made herself ready." The lamb spoken of here is Jesus (John 1:29), and his wife is the church. In II Corinthians 11:1, 2, we read, "For I am jealous over you with a godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." Here we have the church again compared to a woman, and it will be remembered that in Matthew, twenty-fifth chapter, Jesus gives a parable in which he is spoken of as the bridegroom coming to meet the bride when the marriage takes place. Also, in Revelation, seventeenth chapter, the apostate church is represented by a fallen woman, said to be the "Mother of harlots." . . .

As the children of Israel in Egyptian servitude were sorely treated under the bondage of Pharaoh, so was the church in the wilderness oppressed and persecuted. Driven from one country to another, under the heavy yoke of Antichrist [Catholic Church] she found no permanent abiding place. But, following this period of persecution, under the cruel despotism of Roman kings, and ecclesiastical tyrants, the seer of Patmos [Apostle John] declared in vision a time when, the earth would help the woman (Revelation 12:16) [an analogy drawn from the end-time].

The "New World," as America was called, had been discovered by Christopher Columbus, at the beginning of the Protestant Reformation in Europe, and, slowly but surely, there was being prepared a haven of refuge here for the persecuted churches of Europe.

It was many years after the beginning of the Reformation when the most violent persecutions against the church were raging in Europe. It was a final and most desperate effort by the beast [Satan] in its bleeding and wounded state to crush its assailant, and conquer its foe, but all in vain. The soil of Europe being drenched in the blood of the martyrs, the true servants of God finding new enemies among those supposed to be their friends, and amidst the darkest period, the church found refuge across the waters toward the setting of the sun.

To America the Pilgrims came, trusting only in the God whom they served for protection and care. They brought with them that true faith and pure doctrine, cherished in the hearts of their forefathers, and carried by them amid blood and tears and patient suffering, from the land Palestine through Asia and Europe wherever the divine hand of destiny would point them to a land of safety, until at last that prophetic time period was about to be reached when "the earth helped the woman." Other persecuted ones came, establishing the truth, and churches of God consequently sprung up in this land of liberty wherever the Lord chose to place His name.

The Seven Church Periods

The Church had at this time passed through five periods [only four], Ephesus, Smyrna, Pergamos, Thyatira, and Sardis [the writers did not realize the 7^th Day Church of God, their Church, was the Sardis Era], and but two remained ahead. In Revelation, chapter one, we find these seven brought to view, the name as well as the message to each one, corresponding to the seven periods of the Gospel Dispensation, and a timely message of admonition given each church or epoch. The word "Ephesus" means desirable, or the first period; then "Smyrna," signifying death; "Pergamos," meaning high and exalted; "Thyatira," sacrifice of that which is nearest and dearest; "Sardis," that which is left; "Philadelphia," brotherly love; and "Laodicea," the judgment of the people.

The history of the early days of the church in America, from about 1620 to 1789 is covered by the latter [beginning] part of the Sardis period. The word "Sardis" means that which is left , and the message as given, "Thou hast a few names, even in Sardis which have not defiled their garments, and they shall walk with me in white, for they are worthy," Revelation 3:4.

[A meaningful edit taken from The New Bible Dictionary, page 1144, as to the meaning of Sardis: “The letter to ‘the angel of the Church in Sardis’ (Revelation 3:1-6) suggests that the early Christian community was imbued with the same spirit as the city, resting on its past reputation and without any present achievement, and failing, as the city had twice failed, to learn from its past and be vigilant.”]

This verse shows how the true church would be reduced by persecution into a small remnant. The Church of God wandered from country to country, seeking that freedom of worship which the human heart craves, and had come at last to America, a scattered remnant. These humble servants established themselves in small congregations throughout the eastern states. The Pilgrims landed at Plymouth Rock in the fall of 1620, who are mentioned on other pages of this work, and in the fall of 1638 the English became acquainted with the coast along Connecticut to the west, and on page 123 of Ridpath's History of the United States we read as follows of their settlement here:

"Here some men of Boston tarried over winter, built cabins, and founded New Haven, Connecticut. Thither in April came a Puritan colony from England lead by Theophelos Eaton and John Davenport. On the first Sabbath after their arrival they met for worship under an oak; and Davenport preached a touching sermon on the `Temptations in the Wilderness."' How remarkable it is that these people understanding the prophecies of the church being in the wilderness until the year 1798, and on the Sabbath day having a discourse on the subject.

The historian goes on to relate, "In June 1639, the men of New Haven held a convention in a barn and adopted the Bible for their constitution. The government was called the House of Wisdom, of which Mr. Eaton, Mr. Davenport, and five others were the seven pillars."

The church in Rhode Island was founded the year 1671, and Ephreta, Pennsylvania, May, 1725, with numerous other congregations throughout the eastern states as previously mentioned in this work. During these early colonial days congregations were at first isolated because of distance and a lack of means of travel with no roads between them. Thus being isolated from fellowship with one another, we find companies in one place called the Church of Christ, and the Church of God, while in other communities they were simply called "Sabbatarian Congregations," but the belief was practically the same.

They stood for the commandments of God and the faith of Jesus, observing the true Sabbath, keeping the Lord's Supper yearly on the 14th of the first month, with other tenets of faith in harmony with the true faith today. Owing to the isolation of these scattered companies they were known by different names which evidently gives rise to the Scriptural statement relative to the Sardis period, "I know thy works, that thou hast a NAME," Revelation 3:1.

As the church entered the Pergamos period, or the wilderness experience, the Lord commends it for holding fast to "My Name," Revelation 2:13, and as they emerge from the wilderness, and the open door is placed before them in the Philadelphia period, the Lord says, "For thou hast a little strength, and hast kept MY WORD, and hast NOT denied MY NAME," Revelation 3:7, 8.

Thus we have found, as the evidence is disclosed elsewhere, that during the sojourn of the church in the wilderness she was known by the Father's name, "The Church of God."-- Now we enter the Philadelphia period, or the sixth [Not until 1933].

[Please note the following: By believing they were of the Philadelphia Era led them to begin accepting others outside the Church of God in their fellowship or recognizing others as brothers as can be seen from their following writings.]

The word "Philadelphia," meaning brotherly love, we have come down to the time when religious liberty was granted to all people, regardless of faith, when they could worship God according to the dictates of their own conscience. When the church in America had taken root, and was growing and flourishing, when the constitution of the United States had been drafted, granting freedom of religion, freedom of speech and of the press.

The city of Philadelphia, Pennsylvania, had been founded where true commandment-keeping people had come and settled: where that most distinguished character, and staunch supporter of religious freedom, Benjamin Franklin, lived, and from where his influence as a true Sabbath-keeper emanated.

The Lord spoke of the Philadelphia period thus: "And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name," Revelation 3:7, 8.

This open door of religious liberty soon spread to others, and the Lord had said of this period, He would set before the church an open door which no man could shut. How true this has been, and every effort to hide the truth and restrain God's people from giving it has failed.

The Philadelphia period evidently had for its beginning about the year 1789 [1933], for it was then that the constitution was drafted and ratified by eleven states, which placed that open door before the church that no man, or set of men, have since been able to shut. It was the only official document in the world ratified by a national government, granting freedom of worship, freedom of speech and freedom of the press.

The name of Benjamin Franklin, a staunch Sabbath-keeper, who history says shone with a "peculiar luster," was one of the brightest in this period of reconstruction. Many Sabbath-keeping churches dotted the east. They were of a sturdy type of individuals, whose recent ancestors had suffered death as martyrs. These faithful people were standing for faith and truth which were to them more precious than life itself, and for which many of their fathers and mothers had with joy given their lives.

The Lord says of this time, "Thou hast a little strength, and hast kept my word, and hast not denied MY NAME." That true name for God's church, "The Church of God," was loved and cherished in many hearts together with the same kindred truths that the same church loves and teaches today [Holding to what they have while refusing to accept new admitted truths].

Added Comment by Alton Billingsley

From these writings of Mr. Dugger and Mr. Dodd, it can be easily discerned that with their later history, especially here in America, the freedom of religion led the leadership to begin mixing with some leaders of Protestant beliefs and accepting them as God’s people.

The same is true today with the Corporate Churches having accepted either in total or in part their erroneous teachings from WCG after the death of Mr. Armstrong in 1986. This will come to be clear in the following writings.

I began receiving their magazine in 1953-1954, after ordering this book of Church history from them; and to my surprise discovered their acceptance of a Pentecostal Minister (Mr. A. A. Allan – a faith healer).

Their lack of understanding of prophecy is due to not understanding who the United States is in prophecy. They use grape juice for the Passover instead of wine; and do not observe the Holy Days, nor would they accept new truths for fear of losing tithe payers, even though Mr. Dugger admitted what Mr. Armstrong had presented to him was truth. It is no wonder they are labeled by Jesus Christ as virtually dead (Hosea 4:6). ABB

Please note the following excerpts taken from a sermon by Mr. Armstrong:

June 6, 2009 played in Modesto

Mr. Armstrong

October 23, 1982

Man and Angels/Clay and Bronze

“Some really, very important, new knowledge has been revealed to this church during the past year. And now, I wonder if this afternoon you can bear a little more, new light – to throw still more, new light on this subject – if we can take a little more, new knowledge? It seems like that’s difficult for God’s people to do. I remember that when God revealed to me about the annual Sabbaths. He didn’t reveal the whole Feast of Tabernacles – just the annual Sabbath days to me back at the beginning from 1927, in the spring, and my wife and I kept that first Passover in the spring of 1927. And immediately, I began to preach about the holy days as new light and new knowledge to the people in the Sardis Church, up in the WillametteValley in the State of Oregon. They wouldn’t hear of it.

“Now, they believed in the Sabbath. They had the name Church of God. They didn’t know yet what the gospel is. They didn’t preach the gospel because they didn’t know what it is. The gospel had been lost. Seventh Day Adventists don’t know what it is. No church on earth knew what it was. It just had not been proclaimed for over 1,900 years. The thing that I found is that they had gone so far – and the people in the Sardis Church had accepted the Sabbath. They had accepted the name of God. They knew there would be a Millennium, but they had no idea what would happen. They didn’t know it meant ruling the whole earth and that we would be ruling under Christ. As a matter of fact, they didn’t have the gospel in any way really, but they would not accept any knowledge in addition to what they already had.”

To be continued

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