ProveTheClaims - "Seven Church Ages

“Seven Church Ages - Plagiarized”

Although William Branham led people to believe that his “Seven Church Age” teachings are genuine and true, they are, in fact, demonstrably false for all of the reasons provided on this website here.

He persuaded people that his knowledge and insight for the “Church Age” teachings came directly from God and the Holy Spirit and were the result of “Divine revelation”, as follows,

“Now, I would not undertake, or did I think myself [Blank.spot.on.tape--Ed.]... undertake to [Blank.spot.on.tape—Ed.] this great Book of the Revelation... [Blank.spot.on.tape--Ed.]... of the Seven Church Ages. But I am depending solemnly upon God for--for to reveal it to me just as I come to it.” “Revelation Chapter One” (60-1204M).

“Now then, when we got finished with the book of the Revelation of the church (what God did to those seven churches, which were then in their infancy or their shadow in Asia Minor), then the Holy Spirit revealed and opened to us all the mysteries in there of how He's brought His Church through history. And if you don't have The Seven Church Ages on tape, it would be good if you listened to them; and soon they'll be in book form.” “The Feast of the Trumpets” (64-0719M).

“Like the first burst of a Roman candle, the Church Ages come forth with a mighty initial illumination, without which there could be no further light. But once the brilliance of the Seven Church Ages is given by Divine revelation, light upon light follows, until the whole of the Revelation opens wide before our wondering eyes; and we, edified and purified by its Spirit, are made ready for His glorious appearing, even our Lord and Saviour, the One True God, Jesus Christ.” Branham, Church.Age.Book, Introduction.

Was God the real source of William Branham's knowledge and insight for his “Seven Church Ages” teachings?

Apparently not.

The real source of them was a book entitled, “The Book of Revelation” that was written by the late American Baptist pastor, Bible teacher and author, Clarence Larkin (1850–1924) and

published in 1919, which can be viewed here.

As is evident from the comparison of the below quotes from that work of Larkin to the ones from Branham's “Seven Church Age” sermons below, Branham directly copied and used significant portions of Larkin's book as his own.

And Branham did so, without ever crediting or acknowledging Larkin for the ideas he directly copied and used from him. (In no part of Branham's “Church Age” sermons or book is there any credit or acknowledgment of Larkin's ideas or work.)

In other words, William Branham “plagiarized” Clarence Larkin's work.

(As defined, “Plagiarism” is “the practice of taking someone else's work or ideas and passing them off as one's own.”[1])

Footnote:

[1] Source: https://www.lexico.com/definition/plagiarism

“The Ephesian Church Age”

- Larkin -

“The character of the Church at Ephesus is a fair outline of the Church Period from

A. D. 70 to A. D. 170.” (p. 20)

- Branham -

“After his death then we're told that Saint Paul--or Saint John the Divine became the pastor of the church and carried it on up into this age, and the church age lapped over to 170.

- Larkin -

“The complaint that Christ makes against this Church is that it “had left its First Love.” Its character is seen in its very name, for Ephesus means to “let go,” “to relax.” It had become a Backslidden Church. Paul, who founded it, warned it of what should happen, in his parting message.” (p. 20)

- Branham -

“"Ephesus" means, the very name "Ephesus" means "let go, relax, backslidden," called by God, "The backslidden church." God--God acknowledged first their works, their labor, and their patience. God rebuked their living--leaving their first love, for backsliding, and for no longer bearing Light.”

- Larkin -

“Paul, who founded it, warned it of what should happen, in his parting message.

"I know this, that after my departing shall grievous

'wolves' enter in among you, not sparing the flock. Also

of your own selves shall men arise, 'speaking perverse

things,' to draw away disciples after them." Acts 20: 29, 30.” (p. 20)

- Branham -

“All right, Galatians 1:8, if you want to put that down, see what Paul said. . . .

For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock,
Also of your own selves... (Watch, that man could look down through that and see that thing coming.)... of your own selves shall men rise, speaking perverse things, to draw away disciples after them.”

- Larkin -

“The significance of this warning is seen in the commendation of the Message, vs. 6—"But this thou hast, that thou 'hatest' the deeds of the Nicolaitanes which I also hate." Here Paul's "wolves" are called Nicolaitanes. They were not a sect, but a party in the Church who were trying to establish a "Priestly Order." Probably trying to model the Church after the Old Testament order of Priests, Levites, and common people. This is seen in the meaning of the word, which is from "Niko" to conquer, to overthrow, and "Laos" the people or laity.” (p. 20)

- Branham -

“Here is Paul's wolves: "deeds of the Nicolaitanes."

Now, what... Let's break that word down and find out what we got before we go any farther. The word "Nicolaitane" is kind of a foreign thing to me. I got every Greek lexicon that I could find. "Nicolaitane" come from the word of Nicko, N-i-c-k-o (Wait, I believe I wrote it down here.) N-i-c-k-o, Nicko, which means "to conquer or to overthrow." Nico-laitanes, "overthrow or conquer the laity."”

- Larkin -

“The object was to establish a "Holy Order of Men," and place

them over the laity, which was foreign to the New Testament plan, and call them not pastors, but—Clergy, Bishops, Archbishops, Cardinals, Popes. Here we have the origin of the dogma of "Apostolic Succession," and the separation of the Clergy from the Laity, a thing that God "hates."” (p. 20)

- Branham -

“What they were trying to do here was trying to take the church where God had pastors, and the Spirit of God moving by gifts in the church of the living God, and they were having a doctrine start that they were going to have some priests, and bishops, and popes, and so forth. That God said He hated. He hates it yet today. Nico-laitanes (Nico, "overcome") or, "overthrow the laity." The laity is the church. How many knows the laity is the church?”

“The Smyrnaean Church Age”

- Larkin -

“This Period extended from A. D. 170 to Constantine A. D. 312.” (p. 21)

- Branham -

“The Smyrna age come in at 170 and goes to 312.”

- Larkin -

“Smyrna has for its root meaning "bitterness," and means "Myrrh," an ointment associated with death, and we see in the meaning of the word a prophecy of the persecution and death which was to befall the members of the Smyrna Church.” (p. 21)

- Branham -

“The church age of Smyrna, the name of the church was Samaria--Smyrna, rather, that means "bitterness, myrrh." It's associated with dead, 'cause they were dying.

A persecuted church, God called them persecuted. God looked upon their persecutions and gave grace to bear it. He looked upon its tribulations and gave them victory over death, looked upon their poverty and give them riches in Him.”

- Larkin -

“They were told not to "fear" the things that they should be called on to suffer, but to be faithful "unto" death, not "until" death. That is, not until the end of their "natural" life. They were not to "recant" when called upon to face a Martyr's death, but remain faithful until death relieved them of their suffering. The reward would be a "Crown of Life." This is the Martyr's crown.” (p. 21)

- Branham -

“I'm going to let you die for My cause. But I'll give you a crown of Life at that day." So don't...

Now, watch, He said... Now, if you notice as we read this 10th verse. Let me read it over again.
Fear none of these things which thou shall suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and you shall have tribulation ten days: but be thou faithful unto... (Did you notice that's not "until"? Not "until" death, but "unto" death. You get it?)... be thou faithful unto death,... (See, and they did.)”

- Larkin -

“They were told that the "author" of their suffering would be the Devil, and its duration would be "ten days," which was doubtless a prophetic reference to the "Ten Great Persecutions" under the Roman Emperors, beginning with Nero, A. D. 64, and ending with Diocletian in A. D. 310. Seven of these "Great Persecutions" occurred during

this "Smyrna Period" of Church History. Or it may refer to the 10 years of the last and fiercest persecution under Diocletian.” (p. 21)

- Branham -

“The great ten days of tribulation means "ten years of the bloodiest persecution." I don't know whether I can spell this name, or pronounce it, or not. This was the emperor at that time; I believe was the bloodiest one of all of them since Nero in 67, D-i-o-c-l-e-t-i-a-n, during the year of 303 to 312 A.D.”

“The Pergamean Church Age”

- Larkin -

“This "Period" extends from the accession of Constantine A. D. 312 to A, D. 606, when Boniface III was crowned "Universal Bishop."” (p. 23)

- Branham -

“This lasted unto the assassination of Constantine which come “between 312 and--and... A.D. 312 and 606. Then Boniface III was made the universal bishop or pope over the whole universal church.”

- Larkin -

“In this Message Pergamos is spoken of as "Satan's Seat." When Attalus III, the Priest-King of the Chaldean Hierarchy, fled before the conquering Persians to Pergamos, and settled there, Satan shifted his capital from Babylon to Pergamos.” (p. 22)

- Branham -

“And now in the early years, or just before this taken place (a few years), Satan's seat built the great... I guess you would call him a pre-king-priest of the Chaldeans. The hierarchy of Babylon changed his seat when the Persians was pursuing him, and he left Babylon. His name was A-t-t-a-l-u-s, Attalus, the great king-priest of Babylon. When the Persians came in and taking over Babylon, running out the Chaldeans, Attalus, their king-priest, fled and took his seat at Pergamos. "The Satan's seat is where you are dwelling." Get it?”

- Larkin -

“This "Period" extends from the accession of Constantine A. D. 312 to A, D. 606, when Boniface III was crowned "Universal Bishop."” (p. 23)

- Branham -

- Larkin -

“At first he persecuted the followers of Christ, and Antipas was one of the martyrs. But soon he changed his tactics and began to exalt the Church, and through Constantine united the Church and State, and offered all kinds of inducements for worldly people to come into the Church.” (p. 22)

- Branham -

“Now, and there he martyred this wonderful brother, was martyred there, Antipas.

Then changing his technique... First he was a persecutor of the Christians. Oh, how he hated Christianity. And he was a priest-king himself, heathen by nature, and 'course then he changed his attitude and consolidated with Constantine.”

- Larkin -

“But soon he changed his tactics and began to exalt the Church, and through Constantine united the Church and State, and oflFered all kinds of inducements for worldly people to come into the Church. Constantine's motive was more political than religious. He wished to weld his Christian and Pagan subjects into one people, and so consolidate his Empire.” (p. 22)

- Branham -

“Now, so Constantine, with this in his mind to strengthen his empire (as Rome always did, to hold the keys to the world), he had to bring his pagan ideas and take the Christian ideas, and some way consolidate them together, to weld this together and make hisself an empire that would be second to none. See? 'Cau--Because that he was... That would make him yet the greatest ruler in the world: Constantine.”

- Larkin -

“The "Balaam Method" that Constantine employed was to give to the Bishops of the Church a number of imposing buildings called Basilicas for conversion into churches, for whose decoration he was lavish in the gift of money. He also supplied superb vestments for the clergy, and soon the Bishop found himself clad in costly vestments, seated on a lofty throne in the apse of the Basilica, with a marble altar, adorned with gold and gems, on a lower level in front of him.” (pp. 22-23)

- Branham -

“A god they had in human form, they had a great altar. They had fine riches. They had great, powerful, marble-laid altars, and decked with gems, and so forth all over it. And they had big churches. They controlled the state.”

- Larkin -

“And the foothold it had secured in the Church was seen in the First Great Council of the Church held at Nicaea, in A. D. 325. The Council was composed of about 1500 delegates, the laymen outnumbering the Bishops 5 to 1.”

(p. 22)

- Branham -

“That's the reason it's called the Nicaea Council, in A.D. 325. “And about fifteen hundred delegates came to the--the--the convention, or the council, about fifteen hundred delegates, and the laity outnumbered the bishops five to one...”

- Larkin -

“The Council was composed of about 1500 delegates, the laymen outnumbering the Bishops 5 to 1. It was a stormy council, full of intrigue and political methods, and from the supremacy of the "Clergy" over the "Laity" it was evident that the "Doctrine of the Nicolaitanes" had secured a strong and permanent foothold.” (p. 22)

- Branham -

“Now, this first Nicene Council, and it was in A.D. 330--325. About fifteen hundred delegates and bishops attended the meeting, but they overruled them in some foggy, stormy council it was.”

- Larkin -

“It was a stormy council, full of intrigue and political methods, and from the supremacy of the "Clergy" over the "Laity" it was evident that the "Doctrine of the Nicolaitanes" had secured a strong and permanent foothold.” (p. 22)

- Branham -

“That's the reason it's called the Nicaea Council, in A.D. 325. And about fifteen hundred delegates came to the--the--the convention, or the council, about fifteen hundred delegates, and the laity outnumbered the bishops five to one in the delegation; but yet, through the Nicolaitanes (the cold formals) and Constantine's politicianal plan, they outvoted the true church, and won the victory, and issued in bishops a holy order of men; taking this--the Holy Spirit from the meeting, and placing it upon bishops, cardinals, and popes, and so forth.”

- Larkin -

“Now the word "Pergamos" means "Marriage," and when the Church entered into a union with the State it was guilty of "Spiritual Fornication" or "Balaamism."” (p. 22)

- Branham -

“Now, the word "Pergamos" means, "married." The very word "Pergamos" means "married." Christianity (that is, the Nicolaitanes side, the formal side) married to the state with pagan ceremonies.”

- Larkin -

“For illustration, as the Winter Solstice falls on the 21st day of December, which is the shortest day in the year, and it is not until the 25th that the day begins to lengthen, which day was regarded throughout the Heathen world as the "birthday" of the "Sun-God," and was a high festival, which was celebrated at Rome by the "Great Games" of the Circus, it was found advisable to change the Birthday of the Son of God, from April, at which time He was probably born, to December 25th, because as He was the "Sun of Righteousness," what more appropriate birthday could He have than the birthday of the Pagan "Sun-God"?” (p. 23)

- Branham -

“They was invited to the feast of Winter Solstice, which means the sun, worship of the sun, which was a pagan god, which fell on December the 21st, the shortest day in the year. And the years... The same time doesn't change till December the 25th. All heathens celebrated it, the sun god's birthday. The sun god's birthday was the shortest day in the year, December the 21st. And anyone that ever read the history of the churches know that heathens worshipped on that day. It was a celebration.
Well, the Romans had--they had the big games, the Roman circus.”

- Larkin -

“It was at this time that "Post-Millennial Views" had their origin. As the Church had become rich and powerful, it was suggested that by the union of Church and State a condition of affairs would develop that would usher in the Millennium without the return of Christ, and since some scriptural support was needed for such a doctrine, it was claimed that the Jews had been cast off "forever," and that all the prophecies of Israel's future glory were intended for the Church. This "Period" extends from the accession of Constantine A. D. 312 to A, D. 606, when Boniface III was crowned "Universal Bishop."” (p. 23)

- Branham -

“When they fixed up this big thing (I want to tell you what happened so that you'll understand.), that was the birth of postmillennium. Because the church had gotten rich; it was rich as it could be. And it was what? Powerful. It was over the state; state and church was together.”

- Larkin -

“. . . and since some scriptural support was needed for such a doctrine, it was claimed that the Jews had been cast off "forever," and that all the prophecies of Israel's future glory were intended for the Church.” (p. 23)

- Branham -

“The word went out that that was the millennium, that all the promises to them poor Jews, that God had forsaken them (which He said He could never do it), and tried to bring in the millennium before the coming of the Lord Jesus. When Jesus comes is when the millennium sets in.”

“The Thyatirean Church Age”

- Larkin -

“Jezebel, the wife of Ahab, was not by birth a daughter of Abraham, but a princess of idolatrous Tyre, at a time, too, when its royal family was famed for cruel savagery and intense devotion to Baal and Astarte.” (p. 24)

- Branham -

“All right, this Jezebel, now, she was a daughter of Abraham, that's true, a princess of an idolater. At that time when the royal family, her royal family, was famed by cruel savage loyalty to Balaam. Her father was a priest of the idol of A-s-t-a-r-t-e (I don't know how you pronounce it; I just picked it up in the history).”

- Larkin -

“Ahab, king of Israel, to strengthen his kingdom, married Jezebel, and she, aided and abetted by Ahab, introduced the licentious worship of Baal into Israel, and killed all the prophets of the Lord she could lay her hands on.” (p. 24)

- Branham -

“And when Ahab married Jezebel, he did the very same...?... He brought idolatry into Israel. And what did Jezebel do? She killed every prophet she could get her hands on.”

- Larkin -

“Moreover, the marriage of her daughter Athaliah to Jehoram, son of Jehoshaphat, king of Judah, introduced idolatrous worship into Judah, and it was not long before there was a house of Baal built in Jerusalem, and so Jezebel caused all Israel to sin after the sin of Jeroboam the son of Nebat. 1 Kings 16 : 29-33.” (p. 24)

- Branham -

“Her daughter was called Athaliah, A-t-h-a-l-i-a-h. She had her... She, Jezebel, had Athaliah married to Jehoram, the son of king of Judah, and soon the altars of Baalim was standing in Jerusalem.”

- Larkin -

“. . . and so Jezebel caused all Israel to sin after the sin of Jeroboam the son of Nebat. 1 Kings 16 : 29-33.”

There is no question that, whether Jezebel was a real person or not, she typified a "System" and- that "System" was the "Papal Church." When the "Papal Church" introduced images and pictures into its churches for the people to bow down to it became idolatrous.” (p. 24)

- Branham -

“Now, we find her here that she's called Jezebel. And Jezebel, the evil that Jezebel did, as soon as she got a hold in amongst them Israelites, she put them to death, and done everything she could, and--and built up her own altars. Is that right? That's exactly what the Catholic church did. That's exactly.”

- Larkin -

“And when it set up its claim that the teaching of the Church is superior to the Word of God, it assumed the role of "Prophetess."”

- Branham -

“That's exactly what the Catholic church did. That's exactly.

But now let's read just a little farther. This is going to stunt you. Sometimes you get stunted, you'll eat a little more.
... calls herself a prophetess,... (Now, if she says, "I'm the only interpreter of the Word..."),... and teaches and seduce my servants to commit fornications,... to eat things sacrificed unto idols.”

- Larkin -

“A careful study of the "Papal System" from A. D. 606 to the Reformation A. D. 1520, with its institution of the "Sacrifice of the Mass" and other Pagan rites, reveals in it the sway of "Jezebelism."” (p. 24)

- Branham -

“I don't want to hurt your feelings, Catholic people, but I'm responsible 'fore God.

That's all the Catholic church is, is a pagan form of Christianity: superstitions, and idols, and everything else (That's exactly right.), just a pagan form.”

“The Sardisean Church Age”

- Larkin -

“The "Sardis Period" extended from A. D. 1520 to about A. D. 1750.” (p. 25)

- Branham -

“Now, tonight, we're beginning on the fifth church age, which is the church age of Sardis, S-a-r-d-i-s, Sardis. And the messenger to this church age, Martin Luther, becomes more familiar to the Bible scholar, or the teacher, or the laity, rather, today. And that church age begin in 1520 and ended in 1750, 1520 to 1750; and the age of what we call Reformation Age.”

- Larkin -

“The meaning of the word "Sardis" is the "escaping one," or those who "come out" and so it is an excellent type of the Church of the Reformation Period.” (p. 25)

- Branham -

“The very word "Sardis," the 1st verse, the word "Sardis," in the English terms, means, if you want to look it up, means "the escaped one." The true Sardis was "the escaped ones." That's what "Sardis" means (All right), "the escaped one."--now, see and "the escaped one."
Now, we're going to start on the 1st. Very... We're going to call it the age of Reformation, and it's a very fitting thing for this reformation if we should call it that, because it's... The reformation was the escaped ones that come away and escaped out of it.”

- Larkin -

“By the Reformation we mean that period in the history of the Christian Church when Martin Luther and a number of other reformers protested against the false teaching, tyranny and claims of the Papal Church.”

This Period began about A. D. 1500. The condition of affairs in the realm dominated by the Papal Church became intolerable, and came to a crisis when Martin Luther, on October 31, 1517 A. D., nailed his 95 Theses on the church door at Wittenberg, Germany. From that date the Reformation set in. But it was more a struggle for political liberty than a purely Christian or religious movement. (p. 25)

- Branham -

“Now, the church age begin about 1520, when the Roman universal Catholic church had full swing. That lasted until October the thirty-first (if you're all putting it down), October the thirty-first, 1570 A.D., when Martin Luther nailed his ninety-fifth thesis on the church door in Wittenberg, Germany, and from that time the Reformation was on. Did you get those dates?

Let me get it again so you'd be sure: October the thirty-first, 1570 A.D., when Martin Luther nailed his ninety-fifth thesis on the church door at Wittenberg, W-i-t-t-e-n-b-u-r-g, Wittenberg, Germany. From that date the Reformation set in; the fire begin to fly.

He protested that Catholic church standing there, that ink pen like that, he said, "This be the holy body of Christ? It's a wafer and a little wine." And whammy, he throwed it on the floor. That's right.

He protested the Catholic church, and the--that began the little snatch-out from then.”

- Larkin -

“But it was more a struggle for political liberty than a purely Christian or religious movement.” (p. 25)

- Branham -

“All right, look, it was on. But it was more of a--a fight for political power than it was for the real true church, for the Christian standards.”

- Larkin -

“It had the advantage of encouraging and aiding the circulation of the Holy Scriptures, that had hitherto been a sealed book, . . .” (p. 25)

- Branham -

“It brought forth a free Bible to the people again. The Lutheran age brought forth a free Bible. They made their press and begin to give the world the Bible. God bless the Lutherans for that. Yes, sir. They put the Bible back in the laity's hand again; was just priest alone. Never even had to look at It; because it was what the pope said, and he was the god; so whatever he said, that did it.”

- Larkin -

. . .“the revival of the Doctrine of "Justification by Faith," and a reversion to more simple modes of worship . . ."” (p. 25)

- Branham -

“The Lutheran revival, the second thing it done, it brought the doctrine of justification to light. The Catholic don't take justification; it's the Catholic church.”

- Larkin -

“While the reformers swept away much ritualistic and doctrinal rubbish they failed to recover the promise of the Second Advent. They turned to God from idols, but not to "wait for His Son from the Heavens."” (p. 25)

- Branham -

“They did turn from idols; and they turned from idols; that is true. They took down the idols out of the church: Mary, Joseph, and--and Peter, Paul, and all of them. They turned from the idols, but they did not turn to the risen Christ.”

“The Philadelphian Church Age”

- Larkin -

“The Philadelphia Period covers the time between A. D. 1750 and A. D. 1900.” (p. 27)

- Branham -

“The church age begin at 1750 when the Lutheran church age went out and lasted up to somewhere in 1900, around 1906 A.D., the Wesleyan church age.”

- Larkin -

“There is no question about the meaning of the word Philadelphia. It means "Brotherly Love," and well describes the charity and brotherly fellowship that dissipated the bitter personal animosities that characterized the theological disputants of the "Sardis Period," and made possible the evangelistic and missionary labors of the past 150 years.” (p. 26)

- Branham -

“Brotherly love... It was a great age of missionaries and missions. The world has never seen the time; it even goes over into our time now, that when the world ever seen such a time of missionaries everywhere. In the last, oh, I'd say the last hundred and fifty years, it's been one of the most outstanding times of world history for missionaries getting into all parts of the world with the Gospel.”

- Larkin -

“Three things are said of this Church:

It had a "little strength." It was like a person coming back to life who was still very weak. It was the "dead" Sardis Church "revived," and Revivals have been characteristic of the Philadelphia Period.” (p. 26)

- Branham -

“Said to this little group down here, "You got just a little strength now." What does that mean? Just like a man that's been dead, kind of shaking himself, coming alive, reviving up a little, coming to life. You've come out of them old dead creeds and everything; you've begin come to life a little bit, shaking yourself, kind of waking yourself up. "You got a little strength, but I've set a door before you now." As soon as they come out of--of Lutheranism, and papalism, and all those other isms, and--and Methodistism, and everything,”

- Larkin -

“Revivals have been characteristic of the Philadelphia Period. These Revivals began with George Whitefield in A. D. 1739, followed by John Wesley, Charles G. Finney and D. L. Moody.” (p. 26)

- Branham -

“Now, the great missionary age, brotherly love, the age of missions... Let me just name to you some of the great men and then I--I just wrote their names down here: John Wesley; George Whitfield--Whitefield; he was about 1739; Charles G. Finney, Dwight Moody, William Carey, that great missionary that went to India in 1773, David Livingstone in South Africa.”

- Larkin -

“2. It had set before it an "open door," that no "man" could shut. Note that this promise was made by Him, who "hath the 'Key of David,' He that 'openeth' and no man shutteth; and 'shutteth' and no man openeth." In 1793 William Carey sailed for India, where he found an "open door," and since then the Lord has opened the door into China, Japan, Korea, India, Africa and the isles of the sea, until there is not a country in the world where the missionary cannot go.” (p. 26)

- Branham -

“. . .William Carey, that great missionary that went to India in 1773, David Livingstone in South Africa. See, all those, some of those great men. Just... I got names of plenty of them here of great men that lived in that brotherly love; that the black man, the white man, the brown man, the yellow man, all the walls was broke down, and these men went out into the mission fields. Brotherly love, stretching out a hand to all nations everywhere, and it was opened up to them that they could go.

- Larkin -

“3. It was to be kept from the "Hour of Temptation" (TRIBULATION), that shall come upon ALL THE WORLD, and as there has never as yet been a WORLDWIDE Tribulation, this "Hour of Tribulation" must still be future and refers doubtless to the "Great Tribulation" that is to come upon the "whole world," just before the return of the Lord to set up His Millennial Kingdom, and as the promise is that the "Philadelphia Church" shall not pass through the Tribulation, is not this additional proof that the Church shall be "caught out" before the Tribulation?” (p. 26)

- Branham -

“Now, this great temptation, the hour of temptation that shall come to try the whole world, goes into the tribulation (Just in a few minutes we'll see it.), goes on into the tribulation, and the tribulation did not come in the days of Wesley.”

- Larkin -

“We must not forget that the characteristics of all these Periods continue on in the Church down to the end. This is true of the Evangelistic and Missionary movements of the "Philadelphia Period," but they are now more mechanical and based on business methods, and there is less spiritual power, and this will continue until Christ returns.” (p. 27)

- Branham -

“The Laodicean Church Age”

- Larkin -

“If we were to visit such churches they would take pride in showing us the building, they would praise the preaching and singing, they would boast of the character of their congregations, the exclusiveness of their membership, and the attractiveness of all their services,” (p. 28)

- Branham -

“The only thing they could look at was their big buildings. Only thing they could look at was their big congregation. Only thing they looked at was a well-carnished choir with all of its big robes and things. I think they was just nearsighted; they couldn't see over their nose, hardly.”

- Larkin -

“... but if we suggested a series of meetings for the "deepening of the Spiritual Life," or the "conversion of the unsaved," they would say — "Oh, no, we do not want such meetings, we have need of nothing." The Church at Laodicea was not burdened with debt, but it was burdened with WEALTH.” (p. 28)

- Branham -

“And I tell you, no burden for souls, but they've got to see that all these things are taken care of. The ladies' aid, and all these other things, all has to be taken care of, but no burden for lost souls. Man, what--what this church has got into.

They were not burdened for souls, but they were burdened with wealth. That's right. They had the wrong burden. They had a burden for their wealth but not a burden for lost souls.”

- Larkin -

“The trouble with the church today is that it thinks that nothing can be done without money, and that if we only had the money the world would be converted in this generation.” (p. 28)

- Branham -

“They think that they could take money and convert the world. "Oh, if we could just get a program on, that we could get a lot of money here, I believe we could...?... convert the world.”

- Larkin -

“The world is not to be converted by money, but by the Spirit of God.” (p. 28)

- Branham -

“Brother, the world won't be converted by money. The world will be converted by the Holy Ghost, powerful preaching of the Holy Ghost and the cross will be the only thing that'll convert the world. God's program is not money. It's the Holy Ghost; that's what God's program is for the Laodicean church age or any other church age. Yes, sir.”

- Larkin -

“The trouble with the Church of Laodicea was that its "Gold" was not of the right kind, and so it was counseled to buy of the Lord "gold tried in the fire." What kind of gold is that? It is gold that has no taint upon it. Gold that is not cankered, or secured by fraud, or the withholding of a just wage. What a description we have of these Laodicean days in James 5:1-4.” (p. 28)

- Branham -

“I counsel thee to come buy of me gold tried in the fire,... (a different kind of gold, yeah, a gold that's tried in the fiery furnace, that went through the fire of death, that went through Calvary, come out)...

Lot of this gold you got now is tarnishey; it'll canker; it'll rust. If you can mark down this, James... Saint James 5:1 to 4, and you'll get what it is, said, "Go ye, you rich men, now at the coming of the Lord, weep and howl for your miseries is come upon you, your gold's cankered in you." See, that's the kind of gold that cankers.”

- Larkin -

“But the Church of Laodicea was not only poor, though rich, it was blind. Or to put it more accurately—"Near-Sighted." They could see their worldly prosperity, but were "Short-Sighted" as to heavenly things,” (p. 28)

- Branham -

“Also they were blind. Now, that's a bad way to be. I don't think these Christians was so blind as they was nearsighted. I believe they were nearsighted. The only thing they could look at was their big buildings. Only thing they could look at was their big congregation.”

- Larkin -

“. . . so the Lord counseled them to anoint their eyes with "Eye-Salve." Their merchants dealt in ointments and herbs of a high degree of healing virtue, but they possessed no salve that would restore impaired Spiritual Vision, only the Unction of the Holy One could do that.” (p. 28)

- Branham -

“See, it's strange them doctors of divinity didn't have any of that, isn't it? They had a lot of perfume, had a lot of theology. But they needed eyesalve, God's Holy Spirit, to massage their eyes and let them look for the coming of the Lord, let them look at the Bible, let them look at the Word. They know how to say "aaaaamen" just exactly right. They had the perfume; they had all the ointments; but they needed eyesalve, the Lord said. Said, "You need a little salve to go on your eyes, and it'll open them up."

- Larkin -

“But the Church was not only poor, and blind, it was naked. Their outward garments were doubtless of the finest material and the latest fashionable cut, but not such as should adorn the person of a Child of God.” (p. 28)

- Branham -

“White raiment belongs to the saints; it's the righteousness of saints. See?
Naked? Oh, sure. Yes, sir. Oh, you say, "Brother Branham, not our church; it's the best dressed church in the city." I wouldn't doubt that; some of the latest fashions, the best cut materials the latest Hollywood star's wear, so sexy you'd attract the attention of every man on the street. Uh-huh. Why, sure.”

- Larkin -

“Then a most startling revelation was made to the Church of Laodicea, Christ said — "Behold, I Stand at the Door and Knock."

These words are generally quoted as an appeal to sinners, but they are not, they are addressed to a Church, and to a Church in whose midst Christ had once stood, but now found Himself excluded and standing outside knocking for admittance.” (p. 29)

- Branham -

“This is one of the most outstanding statements that I've ever seen in the New Testament. I want you to notice, "I stand at the door and knock." This is generally used, a quotation for the appeal for sinners. Is that right? We tell sinners, "Jesus is at the door, knocking." But here He's knocking at the church door for He once walked with them, but they with their organization and worldliness and coldness had excluded Him. He's on the outside the church.”

- Larkin -

“This is the most startling thing recorded in the New Testament, that it is possible for a church to be outwardly prosperous and yet have no Christ in its midst, and be unconscious of the fact. This is a description of a Christless Church. Oh, the EXCLUDED CHRIST.” (p. 29).

- Branham -

“This is the most striking record in the New Testament. I think there's nothing could be any more sadder than this, to see the Saviour of the world took out of His own church, the Laodicean age. After He done told them what they had did, their richness and everything, and what they were, and how they were lukewarm and so forth, and they--they had--they... He didn't have to spue them out; they'd spued Him out. And here, with all of that, still knocking at the door, trying to get back in. What for? To give them Eternal Life. The very ones that killed Him at Calvary, He was trying to save their souls. It's the most pathetic picture I ever seen in my life, ever thought of.”

- Larkin -

“Oh, the EXCLUDED CHRIST. Excluded from His own nation, for they Rejected Him ; excluded from the world, for it Crucified Him; excluded from His Church, for He stands outside its door Knocking for Entrance.” (p. 29).

- Branham -

“. . . He was excluded from His own nation. He was rejected; He was excluded. The world excluded Him and crucified Him. And now, from His own church, He's excluded. He isn't wanted anywhere: had no need of Him.”

- Larkin -

“How did Christ come to be outside the Church? He had been within it once or there never would have been a Church. How did He come to leave? It is clear that they had not thrust Him out, for they do not seem to have missed His presence. They continued to worship Him, to sing His praises, and engage in all manner of Christian service, yet He had withdrawn. Why? The reason is summed up in one word—Worldliness.” (p. 29)

- Branham -

“I don't believe they just up and throwed Him out, 'cause they hadn't missed Him. They hadn't missed Him, because they were still singing songs to Him; the preacher was still talking about Him, so they hadn't missed Him. But their own worldliness and their organization, organizing, saying, "The days of miracles is past and there's no such a thing as this and that."...”