YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

IRVINGISM.

VOL. I.

THE
HISTORY AND DOCTRINES
OF
IRVINGISM. OR OF THE
SO-CALLED CATHOLIC AND APOSTOLIC CHURCH.

EDWARD MILLER, M.A.,
VICAR OF BUTLER'S MARSTON,
AND FORMERLY FELLOW AND TUTOR OF NEW COLLEGE, OXFORD.

IN TWO VOLS.— VOL. I.

LONDON :
C. Kegan Paul & Co., i, Paternoster Square.
1878.

gitngag
CLAY AND TAYLOR, PRINTERS.

The rights of translation and of reproduction are reserved.

TO
KNOWN TO ME BEFORE OR UNKNOWN,
WHO
HAVE HELPED ME WITH ADVICE, INFORMATION, OR ENCOURAGEMENT,.
Wxzm $3aQ£0 ate gratefully 3Ln&cxxbzb,
WITH THE PRAVER
THAT THEY MAY BE MADE THE HUMBLE MEANS
OF LEADING SOME PEOPLE
|lNTO THE ENTIRE CIRCLE OF THE CATHOLIC FAITH
AND TO
CATHOLIC UNITY
IN
THE ONE HOLY APOSTOLIC CHURCH OF CHRIST.

PREFACE

The present work arose out of the acceptance of the
opinions generally known as Irvingite by Clergymen of the
Church of England. Convinced after examination of their
utter groundlessness, I was anxious, if I could, to make it for
ever impossible that well-informed Clergymen, — or indeed well-
informed Laymen, — should be thus led away from the teaching
of the true Branch of the Church in this country. And at the
same time it appeared to me that light would be shed from
such a discussion upon the principles of the Church, inasmuch
as controversy has ever brought out into relief the Doctrines
delivered by our Lord.
I have wished also, if I should be enabled by the Grace of
God, to become a means of bringing back from error some of
those who, moved by a revulsion from narrow modes of appre
hending the Truth, and actuated by the tendencies which have
marked the present century towards Catholic Unity, and
towards the length and breadth and depth and height of the

viii Preface.
Catholic Faith in the Love of God, have wandered away from
the true fold. There is, as I believe, too much good under
lying their system and life, for us not to long that they should
return into the oneness of the Faith. The Catholic Faith, if
unfolded in all its comprehensive amplitude, includes the
satisfaction of all genuine aspirations, the answer to every
honest doubt. Indeed, doubts and perplexities in course of
time illustrate the Truth, and unravel the knots which have
been tied through human incompetence and unfaithfulness.
Having become possessed of various sources of information,
both of a private nature and derived from the literature upon
this subject, and being fearful of misrepresenting in any way
the Religious Body whose history I was undertaking to narrate,
I entered into communication with the late Mr. Cardale.
Emboldened by his expressions of regret in his answer to the
well-known Articles in the Old Church Porch, that the writers had
not " inquired in the proper quarters " " before they attempted "
"to give to the world" their history, I took the liberty of
writing to him, and in a courteous reply in which he acknow
ledged my candour was referred to the " Angel-Evangelist " of
this district. This Gentleman did me the favour of calling
upon me ; and in a long conversation, and subsequently in a
prolonged correspondence, in which he most kindly took
earnest pains to convince me, referred me to several books
which are regarded in the Body as possessed of some authority.
But answers to questions upon which I then required informa-

Preface. ix
tion were persistently refused, on the ground that it was
presumptuous in any outsider, not to say an opponent, to
undertake such a work. Any information was promised which
I might want for my personal needs as an inquirer, and some
was given upon this presumed supposition, though my purpose
was made known throughout ; but nothing was conceded which
would help on my work. Warnings in a Christian spirit were
given that I should commit the dreadful sin against the Holy
Ghost if I continued the undertaking.
I also paid a visit at Albury to one of the leading Members
of the Body, and was received with a kindness which I shall
ever remember and am glad here to acknowledge, though
information was even more charily withheld.
Nevertheless, the numerous pamphlets and books which
have been published or printed on the subject, every one of
which so far as I could track them out and obtain them I have
examined, have supplied a vast amount of information : and
private sources, which have included present and former
Members, have added to these stores.
One of the chief difficulties of the work has been the
settlement of the question by what Name it would be best to
designate the Body and the Doctrines which they teach. In
¦ deference to the feelings of the Members, another has been
anxiously sought, but without success. Two of the leading
Members have rebuked me for applying to the Body the term
" Catholic Apostolic Church," which I had fancied to be most

x Preface.
according to their own heart. The designation " Adherents of
a Restored Apostolate " would have been more agreeable to
the School now dominant amongst them, but would have been
open to the fatal objection of not covering the whole ground.
Other attempts, less fortunate even than these, were success
ively made. So that the popular name " Irvingism " was left
as the only resort. But this has been erased upon revision,
wherever it seemed practicable.
I have now the pleasing duty of expressing my acknow
ledgments and indebtedness to numerous kind Friends who
have helped me in various ways. Foremost amongst these is
Mr. William Grant, Author of Apostolic Lordship, or Five
Years with the Iroingites, without whose help in the earlier
stages, supplied with unstinting hand and including all his own
means of information, I could not have accomplished this task.
It has been executed with all the fairness and candour that
I could command. I have endeavoured to account philo
sophically for the several steps in the course pursued. The
line of argument is, I believe, the one demanded by the
subject. If in the attempt to leave nothing of importance
unnoticed, anything has been said needlessly to wound the
feelings of the Adherents of the Tenets which pass under
examination, I here beg to express my regret. My wish has
been throughout, by a calm and equitable discussion of sacred
things, according to a constant prayer during the undertaking,

Preface. xi
to bring back to the Catholic Faith, which cannot be added to
without detriment to the perfection of the machinery, and
into the Unity of the Catholic Church, those who have really,
if unconsciously, wandered away along self-chosen paths.
E. M.
Butler's Marston,
Christmas Eve, 1877.

CONTENTS OF VOL. I.

HISTORY. CHAPTER I.
PREDISPOSING CAUSES.
Irvingism the child of the nineteenth century — name — religion in the
eighteenth century — opening of the nineteenth — early study of prophecy
— state of religious feeling when Irving came to London . . I — 12
CHAPTER II.
EDWARD IRVING.
Parentage and birth — childhood and boyhood — Edinburgh — Haddington —
Kirkcaldy — license to preach — at Glasgow with Chalmers — appoint
ment to the Caledonian Chapel and ordination — extraordinary success
— manner of preaching — new church in Regent Square — meets Hatley
Frere — Prophetical studies . . . . . . . . 13 — 29
CHAPTER III.
EARLY MEETINGS.
Henry Drummond — description of him in Parliament — Albury — First
Prophetical Meeting — whom attended by— Second Meeting — Third —
Fourth — Ben Ezra — Morning Watch — Haldane Stewart . . 30 — 47
CHAPTER IV.
EARLY PROPHESYINGS.
Re-action against Calvinism — deprivation of Campbell — wide spread of the
new opinions on prophecy — Isabella Campbell — Mary Campbell-
speaks in a tongue — the Macdonalds — Margaret's sudden recovery —
George and James speak with tongues — Mary Campbell's marriage
and settlement at Albury— nature of the " tongues "— Cardale's visit-
Elizabeth Fancourt . . . . . . • ¦ • • 48—64

xiv Contents.

CHAPTER V.
PROPHESYINGS IN LONDON.
First utterances— Cardale leaves his parish church— prayers in Irving's
church for the outpouring— first public utterances— great excitement—
Irving's difficulties— character of the tongues— opinions of professors-
description by utterers— Mr. Baxter— hesitation — reassured— finally
retires . •.  ¦• 6S-8z
CHAPTER VI.
TRIALS AND DIFFICULTIES.
Irving's teaching upon the Human Nature— drifted into his error— attacked
—condemned by the Presbytery of London— condemnation of his
Orthodox and Catholic Doctrine by the General Assembly— further
proceedings in London — trial— driven from Regent Square— Gray's
'Inn Road — Newman Street — opening service — commencement of
proceedings in Scotland— trial at Annan— fallings away— Taplin—
Satanic agency — refusals to join — Story and the Macdonalds — Evan
gelicals — the American . . . . . . • • 83 — 106
CHAPTER VII.
ORGANIZATION.
The first Congregation — rudimental state — Evangelists — call of Cardale —
his character — Drummond called to be Pastor — his ordination — mystery
of the candlestick— Irving stopped from ministering — re-ordained Angel
— misrepresentation — ordination of Elders and Deacons — Taplin or
dained Prophet — close of Morning Watch — position of Irving 107—133
CHAPTER VIII.
organization {continued).
Church in Bishopsgate — call of Drummond to be Apostle — Apostolic
action — two more called — Owen's case — Irving's mission to Edinburgh
— visits of Cardale and Drummond — Taplin and Irving rebuked —
character of the utterances — Irving's last journey— illness, death, and
character — Apostolic visits in the South and West — two more Apostles
— tithes — rank of Angels — Apostolic visits in the Eastern counties —
seven churches in London — Dalton's case — preparations for the separ
ation of the Twelve — refusal of David Dow — filling up the vacancy —
the separation and results . . . . . . . . 134  161

Contents. xv

CHAPTER IX.
apostolic rule.
The three anointings— the Apostolic Office— the Twelve— retirement to
Albury — the Twelvefold Unity — weekly celebrations— mystery of the
Tabernacle — Council of Zion — grand aspirations — Eucharistic worship
—fourfold Ministry — labours of Evangelists— wider operations— Testi
monies — Catholic tendencies — Tribes of Christendom — The Great
Testimony — tribal organization — preparations for journeys 162 — 184
CHAPTER X.
apostolic journeys.
Departure of ten Apostles — directions given — difficulties — delivery of the
Testimony — return at Christmas, 1838 — measure of success — mode of
action — wider sympathies — Eucharistic sacrifice — ritual and vestments
— final return .. .. .. .. ... 185 — 200
CHAPTER XL
disruption of the twelvefold unity. .
Historical parallel — divisions at home — want of success— meeting of the
Twelve — rival claims — decision — close of the Council — restrictions on
the Prophets — theory of prophesying — retirement of Mackenzie — ¦
remonstrances — final refusal — policy of the Apostles . . 201 — 219
CHAPTER XII.
LITURGICAL STUDIES.
Fresh subject — two schools of thought — desire for ritual — previous bareness
— Eucharist sacrifice — the doctrine generally misunderstood — new
Liturgy — Apostolic in competence — daily Services — introduction of vest
ments — at Albury — in London — retrenchment — weakness — travels in
1844-5 — return — meeting . . . . . . . . 220 — 241
CHAPTER XIII.
THE GATHERING OF THE HARVEST.
Discouragement and retrenchment — Cardale's vigour — internal management
— Sealing — first administration of the Rite — character of it — Drum
mond returns to Parliament — reservation of the Elements — fourfold
Ministry — evangelizing efforts — failure of the Apostolate . . 242 — 263

xvi Contents. ,

, CHAPTER, XIV.
THE LATTER DAYS .OF THE APOSTLES.
w
•Expected miraculous preservation — lights and incense — progress in Ger
many — opening of church in Gordon Square — deaths of Mackenzie,
Carlyle, and Dow — articles^in Old Church Porch — reply by Cardale —
Irvingite clergymen and the Church — cases in America — spiritualism
— the crisis — death of Perceval — death and character of Drummond —
gloomy prospects . . . . . . . . . . 264 — 289
CHAPTER XV.
THE LATTER DAYS OF THE APOSTLES (continued).
Expectation of 1866 — Dalton resumes Apostolic work — Apostles sealing in
the next world — deaths of Tudor, Sitwell, King-Church, and Taplin
— 1866 — changes in policy — attitude towards the Church of England
— fresh usages — position of Prophets — want of success — utterances —
Mr. Grant — deaths of Dalton and Cardale — Coadjutor-Apostles —
prospects . . . . . . . . . . . . 290 — 317
CHAPTER XVI.
PRESENT LIFE AND PROSPECTS.
Expectation of the Second Advent — regular attendance in churches —
services — pastoral care — tithes — discipline — confession — strict govern
ment — want of spirituality — ministerial incompetence— evangelizing
operations — converts — attitude towards the Church — statistics —
end . . . . . . . . . . . . 318 — 346

Appendix I. The Great Testimony . . . . . . 347—436

HISTORY OF IRVINGISM.

CHAPTER I.
PREDISPOSING CAUSES.
|HE history of the Religious Body, which is
usually called Irvingite, but is named by the
members of it the Catholic Apostolic Church,
forms an interesting and instructive chapter
in the general history of religion in the nineteenth cen-.
tury. Irvingism — to call it by its popular name — though
it can hardly be said to have settled down more than
about forty years ago into the organic form and shape
which it finally assumed, drew notwithstanding its origin
out of the stirring events with which the present century
was introduced. It will be shown in the course of this
work that as those events, and the immediate period
of change which succeeded them, vanish into distance in
the past, the causes which produced Irvingism lose cor
respondingly their strength and influence. The system
of religious teaching under consideration, and the Body
which was constructed out of that teaching, were em-
VOL. i. B

Predisposing Causes.

phatically the product of the passing age. The leaders
too in the movement have in the natural course of
human life almost all passed away. So that the present
appears to be a 'suitable time for gathering into one
record the various skeins of information, which have
hitherto been all that the world has possessed relative to
this Body of religionists.
The first difficulty that occurs in the treatment of the
subject of this book consists in the question of name.
Irvingism, which was the appellation popularly assigned
1 in consequence of the fame of one of the most prominent
amongst its founders, is, as is well known, repudiated by
the members of the Body. They assert, and in the
assertion have a considerable amount of reason on their
side, that Irving cannot be regarded as their founder in
anything like the way in which Wesley was the founder
of Wesleyanism, or Luther of Lutheranism, or Moham
med of Mohammedanism. They point to the facts that
Irving was never one of their Apostles, that he died before
their constitution was perfected, and that the elaborate
organization of the Body is carried to a height far beyond
what he ever taught or even contemplated. They appeal
to their early history as a religious Body in course of
construction after Irving had passed the zenith of his
fame, and show that other men actually exercised, as
they know and can prove, a stronger influence, and
worked more potent effects, in the eventual formation of
their tenets and discipline than Irving at that time
wielded or accomplished. They argue that Irving,
powerful as he was both from his grand style of preach-

Question of Name.

ing and from the disinterested nobleness of his disposi
tion, was not possessed of the peculiar talents needed
for guiding a youthful Community through the difficulties
that beset its coming into the full exercise of life. ' And
they maintain that the accident of the first public pro
phesying having occurred in his congregation, which
fixed the popular gaze upon this part of their nascent
system, ought neither to fasten upon them the obloquy
which was attached to a portion of his teaching, nor to
•cause them for ever, however much they may revere his
memory, to bear his name.
But on the other hand it is clear that this religious
Body grew mainly out of Irving's teaching, and from the
large congregation which he had gathered and trained
in his peculiar views. And it is difficult to see where
the materials would have been found, or how the impetus
would have been raised, or by what means the unity of a
central power would have been obtained — all of which
are necessary elements for summoning into existence a
religious Community, — if Irving had not pursued his
brilliant career in Hatton Garden and Regent Square.
The germs of the later teaching of the so-called Catholic
Apostolic Church were so completely contained in the
published works and in the sermons of him who was by
far the most prominent man amongst these people, that
one of the best accounts of his career assumes his
identity with them throughout ; and another has caused
the only serious blot in her interesting biography by
trying to' prove a distinction between him and the Body
to which the public have affixed his name. Preferring,

Predisposing Causes.

in this respect, the view of Mr. Washington Wilks to
that of Mrs. Oliphant, as being decidedly more deserving
of credit, we cannot but wonder at the dislike manifested
by the maintainers of a Restored Apostolate to an identi
fication with their greatest man.
Doubtless their chief object in doing so is to establish
their claim to Catholicity instead of Sectarianism. And
there would be no difficulty in complying with their
wishes, as one would most gladly do, if they did not
apply to themselves expressions which have always
been part of the common heritage of the Church of
Christ. How can we, how dare we, make them a
present of the titles Catholic and Apostolic ? Except
so far as the latter may be forcibly pressed to involve
the special meaning and assumption which the rest of
the Church does not acknowledge, there is nothing in
these words sufficiently differential to constitute an ap
pellation peculiarly appropriate and distinctive. The
example of Unitarianism, where the name adopted is
suggestive of a false issue, and has led to the application
to Churchmen of an antagonist title x expressive of only
half the truth and therefore injurious, must make us
careful how we part with the inalienable possessions of
the Church. We cannot allow people to suppose that
we do not hold that the Church is Catholic and Apostolic
in a most true sense. There is also some indistinctness
1 Trinitarians. The Church holds the Unity in Trinity, and Trinity in
Unity, and is therefore Unitarian as well as Trinitarian. The realization of
the Unity of the Blessed Godhead is her true answer. Slurring over this
by the use of a defective term, must have misled many minds.

Catholic Apostolic.

in the manner in which the title is assumed. Sometimes
we are told that no name is adopted but what is common
to all Christians.1 Again, we learn that the members of
this Body were forbidden by the word of prophecy to
assume any other.2 At another time we are informed
that this is the only name by which they can suffer
themselves, without protest, to be called ; and that they
acquiesce in it simply for the convenience of others when
some designation is found necessary.3
When, therefore, we add this ambiguity in the assump
tion of the title " Catholic Apostolic Church " to the
strong objection lying against it on the side of the
1 This was urged to the author, from a high place in the Body, upon his
use of the name " Catholic and Apostolic Church."
2 "In assuming, as our only title and name, that of 'the Catholic and
Apostolic Church,' in obedience to a word of prophecy forbidding any other,
we arrogate to ourselves nothing, for we do not appropriate it in any
exclusive sense. On the contrary, we protest that it is the proper designa
tion of every Christian community. It has become our distinctive name,
simply because we alone are satisfied with it. . . . If there be any favourite
phrase among us .... it is our superficial reply to the casual enquiry of the
stranger, ' What Church do you belong to ? ' The answer would be, ' The
same Church as you.' When a distinctive name is unavoidable we call
ourselves 'The Church (or Churches) gathered under apostles.'" — The
Restoratinn of Apostles and Prophets in the Catholic Apostolic Church.
London. Bosworth and Harrison : 1 86 1 (By the Rev. Dr. Norton),
p. 159. 3 " The buildings wherein we meet are known as Catholic Apostolic
Churches, a name which we have not assumed, and to which we have no
exclusive right. It is a name which belongs to the whole body of the
Church, comprehending all who are baptized into Christ ; but it is the only
name by which we can, without protest, suffer ourselves to be called, and
in which we have acquiesced for the convenience of others when some
designation has been found necessary." (Address, January, 1867. Issued
apparently with authority, and mentioning at the end the several names of
the seven churches in London.) Rather a difficult position to interpret
practically.

Predisposing Causes.

" One Catholic and Apostolic Church " of all ages,
no choice is left us, if a single designation must of
necessity be used. We are constrained to employ the
name by which in the course of events, and in the roll
of years, this Body has been generally known. If we
were assigning a title for the first time the case would
be widely different. But, as it is, the precedents are far
too numerous. Perhaps the name ought not, in strict
justice, to have been applied. Fieri non debuit: yet
factum valet. It is too late to alter now what long
prescription and habit have affixed. We call them,
therefore, " Irvingites," with explanation and reserve ; but
call them so we must whenever a single title is to be used.
Much as we should otherwise wish, we have positively
no choice. Nevertheless, in the present work, other
designations will be used as much as possible in defer
ence to the feelings of the members of this Body,
although at the expense of encumbering the sentences.
Irvingism — to speak in the widest sense — took its
rise out of the heavings of religious thought which were
consequent upon a change from the old to a new
state of things.
It is unnecessary to insist upon the unsatisfactory
condition of religious life in the eighteenth century.
With small exception, it was the bequest of the
struggles of the period of the Reformation, without the
excitement to zeal which those struggles produced. And
as the century wore away, the forces of the religious
systems in vogue waxed effete and feeble. It is true
that two fresh systems, what is commonly called Uni-

Origin by Negation in the xviii"1 Century. J
tarianism and Wesleyanism, arose during this time. But
there was little attraction in the cold scepticism of the
former for the many classes of people, the wants of
whose complex nature are not satisfied by philosophical
generalities, and who long for definiteness of belief ; and
whilst Wesley and his preachers moved to a strange
degree the unthinking and uneducated, the minds of
seekers after truth could not rest in his rough and ready
way of salvation. Doubtless the Church of the land at
this time ought to have managed to include at least the
latter movement within her fold ; and her failure in
effecting this, or rather the unsympathizing manner in
which she spurned the rude but hearty efforts of her
children, was greatly to her discredit. If we take into
account this want of elasticity in her life traditional
from the Reformation, it will not seem surprising that at
the end of the century there should have been an uneasy
feeling prevalent amongst Churchmen in England ; nor
that, as the main characteristics of this low state of
religious life extended to other countries also, feelings
of gloom and dissatisfaction should have been found
beyond our barders. We see therein a sign of the
general deadness in spiritual matters, and the necessity
that the smouldering embers should be rekindled with a
new spirit.
The impulse came eventually, strange to say, from
the outburst of the forces of evil. The startling violence
of the French Revolution, the irresistible fury with
which the old barriers of society were overthrown, the
unsparing boldness with which fundamental and wide-

8 • Predisposing Causes.
spreading changes were introduced, the unlicensed ex
cesses that occurred, " filled men's minds with fear, and
with a looking after those things that were coming upon
the earth." These events had hardly passed by when
the career of the first Napoleon appeared, like the
passage of a brilliant meteor in the heavens, and amazed
and perplexed the minds of men. Naturally they began
to wonder what was preparing in the womb of time. If
the prelude was so striking, what would be the consum
mation ? At the least, what had happened once might
happen again. The marvels that had presented them
selves might be eclipsed by yet greater marvels. People
began to " look up and lift up their heads," thinking that
their " redemption was drawing nigh."
These causes of alarm and dissatisfaction with the
system of religion then prevailing were greatly increased
by the fact that the earlier part of the nineteenth cen
tury was pregnant with changes of another kind, which
were to spring up and spread throughout society. It
has been said by a living writer with great boldness, but
with no inconsiderable amount of truth, that "in the
eighteenth century the old world was passing away." x
This consideration accounts for the general, though by
no means unexceptional, dulness and coldness of that
period, in poetry, art, taste, and religion. The customs
and forms inherited from previous generations had
hardened into a stiff, artificial conventionalism: the
1 Curteis' Bampton Lectures, p. 290. "For 300 years— such is the
grand scale on which history measures her epochs— the Middle Ages had
lain in the throes and agonies of death ; and in the eighteenth century
they died."

Opening of xixih Century.

freshness and sprightliness of real life had in a measure
disappeared. It was, therefore, only natural that the
youth of the " new world," if such it may be called,
should be marked by an impetuous desire for novelty,
by rashness in speculation, and by hasty adoption of
measures crude in themselves but containing elements of
soundness and intended to supply a void felt in the
former life of those who adopted them.
The glory of the Reformation was the rescue of the
Holy Scriptures from comparative neglect. And the
weakness of Protestantism has been the dream that a
sect or an individual, with the Bible in hand, can from
hints of expression or comparison of passages discover
concealed or forgotten truths, and even construct a
religious system, and set to rights the Church of all ages,
notwithstanding her myriads of able learned and pious
men, her well-attested traditions, and her original con
tact with the Lord Himself. One of the early conse
quences, therefore, of this uneasy desire of change was
an eager study of Holy Scripture, which led, as might
have been anticipated, to results of various char
acter. And as men were then looking forward, the study
of prophecy in particular attracted a great deal of atten
tion. The way had been paved for this in the works of
Sherlock, Newton, Horsley, and Lowth, following upon
those of Mede in the seventeenth century. These
abounded with general principles ready for application.
And now many minds were engaged in finding out
modes of adapting the pictures drawn in the Revelation,
or in other parts of Holy Scripture, to the events of the

10 Predisposing Causes.
age, and in discovering signs, as they supposed, of the
approaching end of time.
The study of Prophecy was of a more vague and
general character during the early years of the nine
teenth century. Such books as Faber's Dissertations on
the Prophecies, published in 1 806, were mainly taken
up with principles apart from any supposed application
of them to contemporaneous events, or to such as were
coming immediately. But about the year 18 12 this
study of prophecy took a more definite shape. In that
year a book, which was afterwards translated by Mr.
Irving, was published by a Spanish Jesuit named
Lacunza, under the assumed title of Juan Josafat Ben
Ezra, on The Second Coining of the Messiah in Glory
and Majesty. In this work he argues that the Church
had never condemned the true doctrine, as he deemed
it, of the Millennium, but only the errors by which it had
been perverted. In the next year appeared Cunning
ham's Dissertation on the Seals and Trumpets, in
which the period of 1260 years mentioned in the A'pooa^
lypse was fixed as extending from the edict of Justinian,
in 533 A.D., to the French Revolution, being the period
during which the celebrated code of Justinian was in
force. For the French Revolution became the means of
the introduction of the code of Napoleon, by which the
previous code was abrogated. Till that epoch the code
of Justinian remained the basis of ecclesiastical law. In
the ensuing year, Mr. Hatley Frere published his Com
bined view of the Christian Prophecies. This was a
book which acquired a great reputation amongst those

Study of Prophecy. 1 1
who afterwards made up the School of Prophecy, which
was now in infancy. It was afterwards described as " a
work which leaves little to be done in the way of struc
ture — perhaps nothing, but carrying his own principles
consistently through into their necessary consequences."1
Two years after, in 1816, Mr. Lewis Way's Letters to
Basilicus, and Mr. Bayford's Messiahs Kingdom ap
peared. The latter author afterwards became a prominent
member of the so-called Catholic Apostolic Church. Mr.
Way, an English clergyman, was travelling alone in the
steppes of Russia, and in Syria and Arabia, and was led
whilst there into meditations upon the second Coming of
our Lord, and the nearness of it, the results of which he
gave to the world in the letters just mentioned.
Such, generally speaking, were the predisposing in
fluences, so far as. they had shown themselves, when
Irving appeared upon the scene in London. The world
was awakening to a new life. The long and severe
struggle which had absorbed for twenty years the ener
gies of Europe had ceased, and opportunity was given of
turning the energies which had been taken up in warfare
to the various , arts of peace. It was the birth-time of
an epoch of fresh inventions, of a wondrous advance in
science, and in the outward means of living. The mist
of age had gathered round the institutions of former
generations. A secret dissatisfaction was spreading
through a great part of society. The narrow religious
maxims that had been long in vogue brought little relief.
Stirring incidents had taken place. During their occur-
1 Morning Watch, i. 540.

1 2 Predisposing ' Causes.
rence some people had been led to imagine that " the
mystery of God was drawing to a close, and that the
events of every year explained something previously
unknown." 1 And now, with mingled apprehension and
hope, they were looking anxiously forward. They were
filled with the idea that the period in which they were
living would prove to be the critical turning-point in the
commencement of the end. Many ardent spirits were
led into the expectation of the early Coming of the Lord,
and began to prepare consciously and carefully for His
arrival, which they fondly fancied that they themselves
would witness in the flesh. And throughout the religious
world a feeling of awe was rapidly spreading, and an
eagerness to learn all that could be discovered about the
mysteries of futurity. 1 Morning Watch, i. 54CX

CHAPTER II.
EDWARD IRVING.
pWARD IRVING was born on the fourth of
August, 1792, by a strange coincidence one of
the most signal years of the great French
Revolution, which, as has .been already
noticed, is one of the chief epochs in the system of inter
pretation of prophecy afterwards adopted by the subject
of this chapter. He was the son of Gavin and Mary
Irving, the former a tanner in Annan, upon the Annan
Water, at a short distance above its junction with the
Solway, and the latter a daughter of a small landed pro
prietor in the adjoining parish.
He had two brothers and five sisters. John, the
eldest of the three brothers, and George, the youngest,
died unmarried before their brother. The former
of these, who was described by his friends as " one
of the handsomest young men of his day," and who
was, in his father's opinion, " the genius of the family,"
died in India of jungle fever on the fourth of August,
not long after he entered the service of the East
India Company as a medical officer. Edward Irving
kept this day, made thus doubly memorable, being both

14 Edward Irving.

the anniversary of his own birth and of his brother's death,
as a solemn fast ; and on one occasion commemorated it
in his diary with the following remark: — 4th August:
" Dies natalis atque fatalis incidit." Thus translated: —
" The day of birth and of death draweth nigh."
After imbibing the earliest rudiments of education
at a dame's school, the boy was sent to the Annan
Academy, which was then conducted by a certain Adam
Hope, who had gained a considerable reputation as a
schoolmaster in those parts. Here one of his school
fellows was Thomas Carlyle, afterwards one of the
apostles in the so-called Catholic Apostolic Church, a
dignity not conceded to his eminent companion.
Another was Hugh Clapperton, the African traveller,
whose character and exploits contributed not a little in
raising the aspirations of Irving at different periods of
his life. Edward Irving does not appear to have dis
tinguished himself in any remarkable manner in those
days, unless it were in athletics, which however were not
regarded at that time with the great admiration which
they now attract. Nor do we hear much that is notice^
1 able of him beyond two anecdotes.
The first of these shows the earnest generosity in
herent in his disposition. His mother happened to be
at a party in a neighbouring house, when she was in
formed that her two youngest boys wanted to speak to
her. At first an attempt was made to put them off, and
they were told to go home, as Mrs. Irving could not be
disturbed in her society with her friends. But Edward
was so pertinacious in his request that at last his

Boyhood. 15
mother came out, fearing that something was wrong at
home. The boy only wanted leave to give away some
of his own linen to a sick lad who was greatly in
need of it.
The other incident was an adventure in which he
nearly lost his life. In company with his elder brother
John, he had been sent across the Solway Firth during
the ebb of the tide to meet his uncle George Lowther.
The two boys on their passage were so taken up with the
interesting shells and weeds and living creatures of curious
shapes and habits, which they found on their way, that
they forgot all about their uncle and the return of the
tide and the instructions which they had brought from
home. Suddenly a horseman appeared at full gallop,
who dismounting seized both the boys, and laying them
across his horse only just succeeded in carrying them
safe to the bank, when he discovered that he had saved
his own nephews.
At the age of thirteen Irving passed on with his
brother John to the University of Edinburgh. Here he
stayed four years till he was seventeen, and attracted the
attention of Professor Christison, and of Sir John Leslie,
who was then mathematical professor. Mr. Thomas
Carlyle, the great author, was one of those who became
acquainted with him about this period, for he writes :
" The first time I saw Irving was six-and- twenty years
ago, in his native town, Annan. He was fresh from
Edinburgh, with college prizes, high character, and
promise ; he had come to see our schoolmaster, who had
also been his. We heard of famed professors, of high

1 6 Edward Irving.

matters, classical, mathematical, a whole Wonderland of
Knowledge ; nothing but joy, health, hopefulness with
out end looked out from the blooming young man." 1
He was now appointed to the management of a
mathematical school at Haddington, where he remained
two years. He appears to have been a strict disci
plinarian, possessed of iron will, but to have drawn to
himself by his freshness, hearty vigour, genial disposi
tion, and companionship in games, the enthusiastic
attachment of his scholars.
On one occasion he took some of them on a
summer evening after school-hours to St. George's,
Edinburgh, to hear Dr. Chalmers preach. When
they reached the church, after a walk of more than
seventeen miles, they were making their way up
into the gallery to a pew which was empty, when a
man stepped out, and, putting his arm across the opening
of the pew, said that it was engaged. No words having
any effect, Irving exclaimed with that grandeur of
manner which afterwards characterized him, "Remove
your arm, or I will shatter it to pieces." The delighted
boys immediately seized upon the seat, and took the rest
which after their long walk they eagerly desired.2
In 1812, the inhabitants of Kirkcaldy, on the north
side of the Firth of Forth, established a new school, and
chose Irving to be their schoolmaster. There had been
no school before in the place beyond the parish school, '
and from his severity Irving appears to have had great
trouble in reducing to order his rude and varied scholars,
1 Essays, v. 130. 2 Oliphanfs Life of Irving, p. 25.

As a Schoolmaster. 17
of mixed boys and girls. But his generous single-minded-
ness, and his real kindness of disposition made him not
withstanding intensely popular ; and the strongly marked
individuality of his character led his pupils, with pre
mature anticipation, to distinguish themselves by the
title of " Irvingites." He remained here seven years,
working part of the time single-handed, but during the
latter portion of his stay enjoying the help of an assistant.
The memory of him long lingered in the place, not only
on account of his great force of character, but also from
the commanding proportions of the figure which was
constantly seen in the streets of the place. He was over
six feet two inches in height, with corresponding strength.
Whilst here, as before at Haddington, he continued his
Divinity studies, going up to Edinburgh for the exercises
which were required from time to time. He became
now engaged to one of his early pupils, Isabella, the
daughter of the Rev. John Martin, the minister of the
place. When he had been four years at Kirkcaldy he received
his license to preach in June, 18 15, from the Presbytery
of Kirkcaldy. Whilst he was engaged in the delivery of
his first sermon his manuscript dropped from the pulpit
upon the desk below. With the eyes of all the congre
gation upon him, he grasped the paper when returned to
him, crushed it up, and, putting it into his pocket, " went
on as fluently as before."1 Notwithstanding this success,
which must have been all the greater because preaching
from paper is a sore offence in the eyes of the good
1 Oliphant's Life of Irving, p. 36.

1 8 Edward Irving.

people in the North, he did not generally take with the
Scotch at this time in the pulpit, and continued to the
end of his career as a schoolmaster without winning
any reputation beyond what his school-work brought
him. In the year 1818, he resigned the school at Kirk
caldy and moved to Edinburgh, with the determination
of devoting himself wholly to the work of the ministry.
His mind was full of hopes and prospects ; but for
another weary year he was condemned to silence, and to
secret study and observation. He now thought, if no
other opening presented itself, of going out as a mission-"
ary to India or elsewhere.
At last he received an invitation to preach at St.
George's from Dr. Andrew Thomson, who was then
regarded as second amongst Presbyterians only to
Dr. Chalmers. The invitation was coupled with an
announcement that Chalmers himself, who was in
search of an assistant, was to be present. Irving went
to preach with all the eagerness of his enthusiastic
youth. But although he had reason to believe that
generally speaking his sermon was a success, time
elapsed, and Chalmers made no sign of any intention to
invite him ; and at length, wearied with repeated disap
pointments, Irving packed up his books and his few other
effects and left Edinburgh. Having sent on his boxes
to his father's house at Annan, he took a knapsack, and
intended to work his way down along the coast ; but
with a sudden determination got into an Irish steamer,
and crossed to Belfast. Here he was arrested upon sus-

First Appearance at Glasgow. 19
picion that he was the perpetrator of a notorious crime,
and was only set at liberty on applying to Mr. Hanna,
the father of the biographer and son-in-law of Chalmers,
who was a Presbyterian minister at Belfast. He now
wandered alone about the north of Ireland for several
weeks, and on his return found at Coleraine a letter from
Chalmers with the offer of the vacant post. With dif
fidence about his own powers, he only accepted the offer
upon the condition that his ministrations proved accept
able to the congregation.1
He now threw himself with all the great vigour of
which he was capable into the duties of his office. His
heart was given up to his people. He made many friends
amongst them ; but he gained no very femarkable success
in his preaching. Perhaps his style did not suit the colder
temperament of the Scotch people at Glasgow. At all
events Chalmers never thoroughly appreciated him, and
probably exercised a chilling and repressive influence
over the impulsive young preacher. He could never get
over what he afterwards described as Irving's " eccen
tricity and imprudence." And Chalmers being the con
trolling spirit in the parish, the early essays of Irving
stood out before the eyes of the parishioners in an un
favourable light as compared with the finished efforts of
the master. Nevertheless, everybody at first was im
pressed by his striking appearance. " ' Mem,' burst forth
a servant-girl to her mistress, who had ordered her to
admit no one into the house, ' there's a wonderful grand
gentleman called : I couldna say that you were engaged
1 Oliphant's Life of Irving, pp. 48—51.

20 Edward Irving.

to him — I think he maun be a Highland chief! ' ' That
Mr. Irving!' exclaimed another individual of less ele
vated and poetical conceptions ; ' that Dr. Chalmers'
helper ! I took him for a cavalry officer.' ' Do you
know, Doctor,' said a third, addressing Chalmers himself,
' what things people are saying about your new assist
ant ? they say he's like a brigand chief.' ' Well, well,'
said Dr. Chalmers with a smile, ' whatever they say, they
will never think him like anything but a leader of men.' " x
He was ever most attentive to the poor, and when he
entered their gloomy lodgings in Gallowgate, he always
uttered the evangelic salutation, " Peace be to this house ! "
" ' It was very peculiar, a thing that nobody else did,' says
a simple-minded member of Dr. Chalmers' agency; 'it
was impossible not to remark it, out of the way as it was ;
but there was not one of the agency could make an ob
jection to it. It took the people's attention wonderfully.' "
"A certain solemn atmosphere entered with that lofty
figure, speaking in matchless harmony of voice its ' Peace
be to this house ! ' " 2 "He laid his hands on the children
with the words, ' The Lord bless thee and keep thee.' " 3
As time passed on, and he became more accustomed to
the place, there were a few who were impressed with his
great powers. " Irving's preaching," Chalmers said of it,
" is like Italian music, appreciated only by connoisseurs." *
At this time he had a small legacy left him, which he
converted into one-pound notes, one of which he took
1 Oliphant's Life of Irving, p. 51. 2 Ibid. p. 58.
3 Eraser's Magazine for Jan. 1863, p. 64.
4 Oliphant's Life of living, p. 61.

Leaves Glasgow. 21
with him every day in his parochial rounds, till the legacy
was all spent.
At last an offer reached him from the managers of the
Caledonian Church in London, which proved to be the
turn in his fortunes.' Irving went to London, and
preached a trial sermon. The Duke of York, who was
President of the Caledonian Asylum, which was con
nected with the Caledonian Chapel, was present. The
sermon gave great satisfaction, and the author was asked
to publish it. And after a few difficulties were got over
he received the appointment.
He was now ordained : for by the rules of the Presby
terians, no one could be ordained a Presbyter till he had
an independent appointment. By his own choice his
ordination took place at Annan, and he went to his
father's house for the purpose.
His mode of departure from Glasgow did him great
credit. He had gone to Rosneath to take leave of his
intimate friend, Robert Story, who was for forty years
minister of that place. Story returned with him to hear
the farewell address, which, according to the custom
then prevailing, he was to deliver, and appears to have
been fairly taken aback by it. Full of generous hope
and spirit, Irving referred to his own imperfections, the
kindness he had received from Chalmers, and the for
bearance exercised towards him by the members of the
congregation. Nothing could exceed the warmth and
candour with which he expressed himself. And with
characteristic generosity he gave a general invitation, in
warm and unreserved terms, to every one in the congre-

22 Edward Irving.
gation to visit him in London, promising his house, his
services, and all that he could do to any one who might
stand in need of him.1
He now, in July, 1822, proceeded to the scene of his
greatest triumphs. The Caledonian Chapel in Hatton
Garden was but a small building. At the time of Irving's
arrival in London it was known almost only to the few
who used to attend it. The invitation to Irving to come
as minister was signed by fifty names, which included, as
it appears, all the regular congregation. But now by
degrees the little chapel began to fill and even to over
flow. Only a month after Irving's arrival in London,
Chalmers reports, after having gone to see him, that he
was " making his way to good acceptance and a very
good congregation." 2 He had acquired a vast reputation
when, soon after the end of his first year in London, he
returned to Scotland in September, 1823, to be married.
And the Scotch congregations to whom he now preached
found out by the light of London opinion how great an
orator had left them for the metropolis of the United
Kingdom. He had already published his Orations and
his Argument for the Judgment to come. The application
for seats in the Caledonian Chapel, which would accom
modate only six hundred, had risen in one quarter to
fifteen hundred.
" The immediate origin of Irving's popularity, or rather
of the flood of noble and fashionable hearers who
poured in upon the little chapel of Hatton Garden all at
once, without warning or premonition, is said to have
1 Oliphant's Life of Irving, pp. 74, 75. 2 Ibid. p. 78.

Success in Hatton Garden. 23
been a speech of Canning's. Sir James Mackintosh had
been by some unexpected circumstance led to hear the
new preacher, and heard Irving in his prayer describe an
unknown family of orphans belonging to the obscure
congregation as now 'thrown upon the Fatherhood of
God.' The words seized upon the mind of the phi
losopher, and he repeated them to Canning, who started,
as Mackintosh relates, and expressing great admiration,
made an instant engagement to accompany his friend to
the Scotch Church on the following Sunday. Shortly
after, a discussion took place in the House of Commons,
in which the revenues of the Church were referred to, and
the necessary mercantile relation between high talent and
good pay insisted upon. No doubt it suited the states
man's purpose to instance, on the other side of the ques
tion, the little Caledonian Chapel and its new preacher.
Canning told the House, that so far from universal was
this rule, that he himself had lately heard a Scotch
minister, trained in one of the most poorly endowed of
Churches, and established in one of her outlying depend
encies, possessed of no endowment at all, preach the
most eloquent sermon he had ever listened to. The
curiosity awakened by this speech is said to have been
the first beginning of that invasion of ' society ' which
startled Hatton Garden out of itself."1
It was indeed an "invasion." All the approaches to
Hatton Garden were crammed with carriages and vehicles
of all sorts and journeyers thither on foot. When the in
vasion was at its extreme height, many of those who went
1 Oliphant's Life of Irving, pp. 79, 80, ed. 4.

24 Edward Irving.
to hear the great preacher never came within the reach of
his voice. Some never saw the building itself. Never
before or since has there been such an attraction Sunday
after Sunday. What was the cause of this ? He is de
scribed as follows by a writer of the day who evidently
had heard him : — ¦
"When every part of the building had become
densely and most oppressively crowded, the preacher
appeared — tall, athletic, and sallow; arrayed in the
scanty robe of the Scotch divines, displaying a pro
fusion of jet-black, glossy hair, reaching even to his
shoulders, with a singular obliquity in one of his eyes, and
a stern, calm solemnity of aspect, somewhat debased by
an expression indicative of austere pride and conscious
sanctity. His strong northern accent added to his
singularity, which was still further increased by his
violent and ungraceful, but impressive gesticulation.
The peculiar characteristic of his style was a straining
after originality of ideas, and the expressing them in
the language of Milton, Jeremy Taylor, and the old
divines; embellishing his discourse with the metaphors
of poets and philosophers, and adding to the piquancy of
his censures by personal allusions and homely truths." x
Such is the description given by an observer who
strove against prejudice to be impartial. Irving's appear
ance is elsewhere described as of a man " of an almost
colossal stature, with raven-coloured hair, pale visage,
sunken cheeks, and dark eyes." 2 By some critics he was
1 Gentleman's Magazine, June, 1835, p. 664.
2 Ibid. August, 1823, p. 154.

His Preaching. 2$

loudly praised ; by others he was unsparingly condemned
and depreciated.
There was really something remarkably striking in
Irving's manner. The very manner with which he gave
out the Psalm had a strangely impressive individuality.
His prayer exhibited a loftiness of spiritual thought and
feeling which was much more than ordinary. And his
" orations," as he appropriately loved to call them, were
true rhetorical efforts of a high order. His published
sermons show a lofty grandeur of ideas, a great command
of words, combined with a rapidly flowing freedom of
expression. He had evidently impassioned vigour, and
a striking power of forcible description. And the warmth
of his nature, and the evident sincerity with which he
spoke, added to his freedom from anything like weak
ness or conventional modes of thought or speech, and
the freshly running stream of nature which marked all
that he said or wrote, completed the effect produced.
Probably it was the assemblage of these causes which
have been last mentioned that produced such a stir in an
age when types of conventional life were ready to decay,
and led to Irving's sudden popularity and gradual
decline. He had the surprising powers which are
calculated to succeed in early life; he wanted the
quiet judgment, the calm and deep thought, the correct
taste, which were needed to enable him to maintain the
situation to which he had so soon succeeded.
At the beginning of the year 1824 Irving was chosen
by the London Missionary Society to preach one of
their anniversary sermons. The scene was the chapel in

16 Edward Irving.

Tottenham Court Road, originally built for Whitfield.
Notwithstanding that the day was wet, the chapel was
crowded so long before that it was thought best to begin
the preliminary services an hour before the time ap
pointed. Irving utterly disregarded the conventionality
of the day, which required in a charity sermon more
praise of the Society than treatment of the subject before
them, and plunged into a grand description of the ideal
missionary occupied in his work without staff or scrip,
or banker, or ascertained income. Both when preached
and when afterwards published, the sermon was angrily
criticized in many quarters. The orator had mistaken
his audience, and had mounted up to heights where they
were unable to follow him. But not the less was this a
splendid effort of genius, replete with noble aspirations
and lofty principles.
About two years after Irving came to London, the
chapel in Hatton Garden being found far too small for
the multitudes who crowded to his preaching, the
foundations were laid for a new building in Regent Square.
And about this time he took further steps in the direction
of the doctrines of prophecy which he held in his later
years. He was not satisfied with the ordinary idea of
the gradual conversion of the world by missionary efforts,
so that it should slide into the Church by a natural
inclination. Such a slow and tedious process could not
commend itself to his eager and impetuous expectations,
and his notion of the overmastering power of Almighty
God in working out His purposes. He began, therefore, to
enter into the new ideas of the present dispensation

Prophetical Studies. 27
drawing to its close, and of the near approach of " a
glorious and overwhelming revolution," which should
transform this present state through the Advent of our
Lord and His Reign upon earth. And the commanding
position which Irving now held in London made his
adhesion to the movement highly important, and brought
him, at least in popular estimation, to the head of those
who had already begun to work for it.
Mr. Hatley Frere, who has been already mentioned
as the author of Views of the Prophecies, had con
tinued his study of the prophetical writings as applic
able to current events, and had embodied some of his
ideas in a Treatise on the Prophecies of Daniel. But
now " a new and more powerful impulse was to be given
to the study of prophecy than any it had hitherto re
ceived." 1 Hatley Frere felt that he was in possession of
a system of interpretation elaborated by himself, but
hitherto kept from the world; and he was anxious to
diffuse it in such a manner as to secure a favourable
acceptance and examination. " Not less confident in
the truth of his scheme that nobody shared his belief in
it, Mr. Frere cherished the conviction that if he could
meet some man of candid and open mind, of popularity
sufficient to gain a hearing, to whom he could privately
explain and open up his system, its success was certain.
When Irving, all ingenuous and ready to be taught, was
suddenly brought into contact with him, the student of
prophecy identified him by a sudden intuition. ' Here is
the man!' he exclaimed to himself; and with all the
1 Morning Watch, i. 540.

28 Edward Irving.

eagerness of a discoverer, who seeks a voice by which to
utter what he has found out, he addressed himself to the
candid and generous soul which could condemn nothing
unheard." x
Irving entered readily into the study of this subject,
which had inherent charms for a mind constituted like his,
and trained for it alike by his revulsion from the narrow
Evangelicalism of the day, and from the stiff and stern
doctrines of the Westminster divines. He was yearning
for a grand and mighty cure for the various diseases of
the world. What could be grander, or more effective,
or accompanied with more authority than the prospect
now presented ? The first result of his apprehension of
Hatley Frere's investigations was a sermon preached .to
the Continental Society, which he published under the
title of Babylon and Infidelity Foredoomed, which, both
when preached and published, attracted like his other
effects general attention, and found both admirers and
detractors. About this time Irving began his translation of the
work published in 1812 by Lacunza, a converted Jew,
who had become a Jesuit, and wrote under the nom de
plume of Ben Ezra. This book, which has been already
noticed, was one of the earliest publications of that school
of thought which has, in the last and the present genera
tions, applied the disclosures of prophecy to present
events, and was much noticed and exercised great influ
ence when it was published, though it afterwards fell
into comparative neglect.
1 Oliphant's Life of Irving, p. 104, ed. 4.

Publications on Prophecy.

While he was engaged in this undertaking, believing,
as he says at the opening of the Dedication, that the
" coming of our Lord Jesus Christ " is close at hand, he
was invited to a conference in which the various students
of prophecy were to combine their forces, and to convert
a merely guerilla warfare into a more general and regular
campaign.

CHAPTER III.
EARLY MEETINGS.
HE are now introduced to another of the chief
actors in the drama which is to be unfolded.
Henry Drummond was born in the year
1786, six years before Irving. His father, who
died when he was only seven years old, was one of the
partners in the well-known bank of Drummond & Co., at
Charing Cross, which had been founded by his great-uncle,
the brother of the Lord Strathallan, who was killed at Cul-
loden in 1745. The eldest son of the latter nobleman,
who on the death of his father became Viscount Strathal
lan, was included in the act of attainder ; and the sufferers
under the proscription confided to the old banker, Andrew
Drummond, the management of the property which re
mained to them.
Henry's mother, daughter of the first Lord Melville,
was married again to Mr. Strange, with whom she went to
India, leaving in England the subject of this notice, then a
boy of sixteen, who had been sent to Harrow about the
time of the death of his father, and now continued there.
After spending two years at Oxford he made a tour in
Russia, and before coming of age married Lady Harriet

Henry Drummond. 3 1
Hay, eldest daughter of the Earl of Kinnoul. During his
boyhood he was introduced by his grandfather, Lord Mel
ville, who was very fond of him, to Pitt ; and it is said that
in his " familiar intercourse with those statesmen he im
bibed the principles of loyalty to the crown, and venera
tion for the institutions under which this country has
so long flourished, with the recognition of the natural
rights and duties of the individual." x
Mr. Drummond now paid unflagging attention to the
business of the bank, which he only gave up in after years
when he found it irreconcilable with his devotion of himself
to objects which he deemed higher and more important.
He was for three years member for the borough
of Plympton Earle, to which he was elected in 18 10, and
during the period of his sitting in parliament he carried
through the House a bill by which the embezzlement of
entrusted monies by bankers was made a misdemeanour,
punishable by transportation for fourteen years. Finding,
however, that his private business would not allow him
to attend strictly to parliamentary duties without injury
to his health, he resigned his seat in 18 13.
In 1 82 1 he sent out the celebrated traveller, Wolff,
at his own expense,2 and in 1825 he founded the pro
fessorship of political economy at Oxford, being con
vinced by his experience, which was confirmed by the
financial difficulties in 1826, of the need of the diffusion
of sound doctrines on that important subject.
1 Introductory notice to Speeches in Parliament, by Henry Drummond,
Esq. ; edited by Lord Lovaine (now Duke of Northumberland).
2 Wolff's Travels, ii. 450; i. 139, 145.

32 Early Meetings.

As Mr. Drummond exercised a powerful influence
over the destinies and career of Irvingism, and held one
of the most prominent posts in this religious body, it
will not be out of place here to quote a description of
him in parliament, where he afterwards sat for the
western division of Surrey from 1847 till nis death
in i860. " Every habitual reader of the debates must be familiar
with Mr. Drummond's style of speech. But only the
habitual attendant can adequately realize its attraction
and effect. The presence, the costume, the manner of
the speaker were all totally unlike what the reader would
imagine. A tall, slender, white-haired figure, perfectly
upright, and scrupulously attired in black, rose from the
first seat on the first bench below the gangway, on the
ministerial side, whatever the ministerial politics. From
a place thus significant of parliamentary independence,
there was delivered, slowly, almost inaudibly, and with
perfect gravity, a speech that proclaimed an equally
independent position in the world of opinion. Through
lips that hardly seemed to part, there came trickling forth
a thin but sparkling stream of sententious periods, full of
humour and sarcasm, learning and folly, boldness and
timidity, bigotry and charity, and of everything anti
thetical. The strongest contrast of all seemed that
between the speaker and his hearers. Everybody but
himself was excited by laughter, or anger, or pleasure.
He alone seemed perfectly unmoved— a speaking statue,
shaking the sides of all men within hearing, and some
who could not hear caught the contagion of laughter.

Description of Henry Drummond. 35
But the man was himself a paradox. His strongly
marked individuality ran into so many opposite ex
tremes that his right hand seemed always at war with
his left hand. Some of his favourite notions seemed
utterly puerile, yet there was a ripeness of wisdom in
him that made his speeches abound with proverbial
philosophy. " But it was by his religious opinions that Mr. Drum
mond was chiefly known to the general public, and yet
least known. Sometimes a rash opponent would venture
an allusion to his connection with a Church whose head
ministers ranked as archangels, and whose services were
in an unknown tongue.1 If Mr. Drummond forbore to
punish such coarse and blundering replies to the thrusts
of his own keen and polished blade, it was out of respect
to a subject which he held too sacred for such encounters.
The really remarkable thing about which we may call
the parliamentary aspect of his religion was, that he
constantly appeared as the champion of essentially
Roman Catholic doctrine,2 and yet as the fierce antago
nist of papal supremacy. His speeches equally offended
Romanists and Protestants. Against the latter, as in
debates on the law of marriage, he was the strict asserter
of Church authority. Against the former, as in the
debates on the Ecclesiastical Tithes Bill, and on the in
spection of convents, he maintained the pope to be an
usurper. He provoked, by the fierceness of his denuncia
tions of these institutions, the uncontrollable feeling of
Roman Catholics ; and he shocked Mr. Spooner by
1 This is of course untrue. 2 This is an over-statement.
VOL. I. D

34 Early Meetings.

scornful disclaimers of the Protestant right of private
judgment. " His social position was that of a link between the
territorial and the monied aristocracy; and though he
perpetually railed at the political economists, he founded
at Oxford a professorship of " the dismal science." He
ridiculed the opponents of capital punishment, and the
advocates of humanitarian movements generally. Yet
much of his time, as well as of his money, was spent
in actively doing good. Nothing would have provoked
him more than the association of his name with radical
ism and retrenchment, yet there are few passages in the
writings of financial reformers equal for severity to the
speech in which he turned into words Gilchrist's for
gotten caricature, representing the State as a maternal
pig, with the last of her progeny sucking at her tail. No
other man would have had the boldness to use such
Rabelaisian wit as his with such unsparing severity,
applying to dukes and knights of the garter the same
caustic aphorism as to venal voters.
" But all this was but the rocking to and fro of a
mind whose history was that of a continued struggle to
reconcile authority and freedom, truth and beauty,
religion and reason." J
Such was a view of Mr. Drummond in after years ; to
the eyes of an outsider representing the keen observation,
but somewhat superficial judgment, of the period. At
1 Notice in the Morning Star, quoted in the Gentleman's Magazine, for
April, i860, p. 414, as what "appears to us on the whole well considered
and impartial."

Albury. 2>$
the time which is now under consideration he was the
banker, who devoted the leisure which remained to him,
after careful attention to the duties of his business, to the
lofty objects of philanthropy and religion.
He was possessed of a luxurious home at Albury, a
village situated about six miles to the east of Guildford, in
a sweet valley to the south of the downs which extend be
tween Guildford and Dorking. This village may be called
with justice one of the most charming spots in England.
The valley, which forms a connected depression, linking
the basins of the Wey and the Mole, and sends out small
tributaries to those rivers on either side, at its narrowest
part lies almost as a cleft between two precipitous ranges
of hills, which are beautifully clothed with trees and
general verdure, out of which rise picturesquely a group
of Scotch firs, crowning a prominent point in the north
ernmost of the ranges.' An ample drive has been cut
through one of the woods by Mr. Drummond, who car
ried out the dictates of his exquisite taste in the general
adornment of the place, in his management of the woods
and grounds, and by the construction of several pretty
residences, whose elaborate chimneys with varied Gothic
effect peering above the trees here and there, greatly add
to the striking character of the general effect.
But his chief care appears to have been paid to his own
mansion and grounds. The house at Albury Park, though
less ample than would be expected, and though notably
the library must have been small for the forty members of
the prophetic parliament, is nevertheless a most tasteful
building, and to a visitor appears to form a highly appro-

36 Early Meetings.

priate feature amidst the attractions of the valley, and
the delightful beauty of the garden, which can hardly be
too highly praised. One can scarcely conceive a spot
more suited for an assemblage of men, where meditation
and fancy would play important parts. There are shady
and secluded walks, without going out of the grounds,
for solitary contemplation, and for several pairs and
trios of debaters, without interference with one another ;
besides an open glade of a quarter of a mile in length,
where more might assemble, lying just above a long yew
hedge, ascribed to the invention and management of
Evelyn. And if a longer walk were needed, either the
woods on the north were within easy reach, or an ascent
to the heath on the south would open a wild view of
totally different character, with a fine range of bills in the
foreground, and on' the south-west side a more distant pros
pect, extending towards Woolmer Forest in Hampshire,
and Leith Hill, the highest in that part of the country.
The meetings of those people who were interested in
the question of the immediate fulfilment of prophecy,
and were anxious to work out the application, accord
ing to the special mode of interpretation then adopted by
Irving and his friends, owed their origin to a suggestion '
made by Mr. Lewis Way to Mr. Drummond.1 The first
of these took place at Albury in Advent, 1826. The
account of it is given with such characteristic expression
by Irving that it seems best to let him, as one of the chief
members of the little council, speak in his own words : —
"There arose, in the beginning of last summer,
1 Evans' History of the Denominations in Religion, p. 288.

The First. 37

amongst certain students of prophecy in London, a
desire to compare their views, with respect to the pros
pects of the Church in this present crisis ; and we held
meetings during the summer, from time to time, as we
could find opportunity ; when one of our members,
well known for his princely munificence, thought well to
invite by special letter all the men, both ministers and
laymen, of any orthodox communion whom he knew or
could ascertain to be interested in prophetic studies, that
they should assemble at his house of Albury Park, in
Surrey, on the first day of Advent, that we might de
liberate for a full week upon the great prophetic ques
tions which at present do most instantly concern Chris
tendom. In answer to this honourable summons, there
assembled about twenty men of every rank, and Church ,
and orthodox communion in these realms. And in
honour of our meeting, God so ordered it, that Joseph
Wolff, the Jewish missionary, a son of Abraham, and
brother of our Lord, both according to the flesh and
according to faith, should also be of the number. And
here, for eight days,1 under the roof of Henry Drum
mond, Esq., the present high sheriff of the county, and
under the moderation of the Rev. Hugh McNeile, the
rector of the parish of Albury, we spent six full days in
close and laborious examination of the Scriptures, upon
these six great heads of doctrine : First, the doctrine of
Holy Scripture concerning the times of the Gentiles.
Secondly, the duties of Christian ministers and people,
growing out thereof, towards the Gentile Churches.
1 From Wednesday till the Friday week ensuing.

38 Early Meetings.
Thirdly, the doctrine concerning the present and future
condition of the Jews. Fourthly, the duties growing out
of the same towards the Jews. Fifthly, the system of
prophetic visions and numbers of Daniel and the Apo
calypse. Sixthly, the Scripture doctrine concerning the
future advent of the Lord. And lastly, the duties of the
Church and the world arising out of the same.. Now
these -are points on which men are supposed to be wholly
at sea, without chart, course, or polar star ; and it is the
common rebuke of the students of prophecy, that no two
of them are agreed on any one matter, and, therefore,
the thing which I am going to say will appear the more
wonderful. That though we were for the most part
strangers to one another, of different Churches, out of
different countries, and under no influence of one another,
we were so overruled by the One Spirit of truth and
love as to have found our way to harmony and coincid
ence in the main point in all these questions. We
believed in common that the present form of the dis
pensation of the gospel was for a time commensurate
with the times of the Gentiles, which are again com
mensurate with the period of Jerusalem's being trodden
underfoot, and of the Jews' dispersion ; that the restora
tion of the Jews would introduce a new era into the
Church and the world, which might be called the uni
versal dispensation of the benefits of Christ's death,
while this is the dispensation to the Church only, which
is few compared with the whole. That the conclusion
of the latter in great judgments, and the commencement
of the. former in great mercies, was hard at hand, yea,

Irving's Description. 39
even at the very door ; all being agreed that the 1 260
and 1290 days of Daniel were accomplished, and the
remaining 45 begun, at the conclusion of which the
blessedness will be fully arrived. And that during this
judgment, which may open to the work of winding up
and concluding the whole subject ; but in a more easy
and familiar manner, as being seated around the fire of
the great library- room, yet still looking to a moderator,
and with the same diligent attention to order, each
seeming desirous to record everything which was said.
This went on by the propounding of any question or
difficulty which had occurred during the day, addressed
to him who had opened the subject, or to any other able
to resolve it ; and so we proceeded till towards eleven
o'clock, when the whole duties of the day were concluded
by the singing of a hymn, and the offering up of an
evening prayer. Such were the six days we spent under
the holy and hospitable roof of Albury House, within
the chime of the church bell, and surrounded by the
most picturesque and beautiful forms of nature ; but the
sweetest spot was that council-room where I met the
servants of the Lord, the wise virgins waiting with oil in
their lamps for the bridegroom ; and a sweeter still was
that secret chamber where I met in the spirit my Lord
and Master, whom I hope soon to meet in the flesh.
" O Albury ! most honoured of the King
And Potentate of Heaven, whose presence here
We daily look for ! In thy silent halls
His servants sought, and found such harmony
Of blessed expectation, as did fill
Their hearts with lively joy, as if they'd caught
The glory of the cloud which bore their Lord,

40 Early Meetings.

Or heard the silver-toned trump of jubilee
Sound His arrival through the vaults of heaven.
From thy retreat, as from the lonely watch-tower,
We had certain tidings of the coming night,
And of the coming day. The one to brace
Our hearts with dauntless resolution,
All sufferings to endure on His behalf
Who for our souls did bear the ascendant dire
Of Satan's hour and power of darkness.
The other to delight our souls with thoughts
And dearest joys which are not known to those
Contemptuous and unfaithful servants,
Who think not of the promise long delayed
Of Thy most glorious coming, gracious Lord !
For me, and for these brethren's sake, I pray
That the sweet odour of these hallowed hours
May never from our souls depart, till Thou,
Our glorious King, Thy standard in the heaven
Unfurlest, and command'st'the Archangel strong
To make the silver-toned trump of jubilee
Sound Thine arrival through the vault of heaven,
And quicken life within the hollow tomb."
These meetings at Albury were continued annually
for five years, the last being held in 1830, generally about
the season of Advent. Forty-four people in all attended
one or more of them, but of these, nineteen were clergy
men of the Church of England, one was an English
Moravian, two were Dissenting ministers, four were
ministers of the Established Church of Scotland ; and
eleven English laymen, one Scotch Presbyterian layman,
and six other Englishmen, whose adhesion is unknown,
made up the number.1
Amongst these were, besides Irving, Drummond,
Wolff, and Bugh McNeile, Daniel Wilson afterwards
1 Letter in Answer to Certain Statements in the " Old Church Porch,"
p. 8.

Attendants of them.

4i

Bishop of Calcutta, Robert Story of Rosneath, a well-
known Scotch minister, of whom we shall hear more in the
course of this history, Hatley Frere, Haldane Stewart,
Spencer Perceval, eldest son of the murdered minister,
and afterwards one of the " Apostles," Mr. Tudor, after
wards editor of the Morning Watch, the late Duke of
Manchester then Viscount Mandeville, who had married
the only daughter of Lady Olivia Sparrow, Mr. Strutt
the late Lord Rayleigh, and Dr. Dodsworth.1
The second meeting, in 1827, was attended by a larger

1 The names of forty-three are given in Evans' Sketch of the Various
Denominations of Religion, by the Rev. J. H. Bransby, p. 288, ed. 1 8.
They are as follows :

Rev. G. Beckett.
,, W. Bryan.
„ Dr. H. T. Burden
„ T. W. Cole.
,, W. Dodsworth.
„ W. Dow.
,, C. Hawtrey.
,, J. Hawtrey.
„ E. Irving.
„ H. B. Maclean.
„ H. McNeile.
,, W. Marsh.
„ Dr. Okely. (?)
„ H. J. Owen.
„ G. W. Phillips.
,,  Probyn.
,, J. Simons.
„ R. Story.
„ G. Haldane Stewart.
„ J. Stratton.
„ E. Vaughan.
„ J. Wolff.

Rev. R. Wolff.
„ R. Wolff, Junr.
Lord Mandeville.
Hon. J. J. Strutt.
Mr. J. Bayford.
,, T. Borthwick.
,, W. Cunningham.
,, T. W. Chevalier.
,, H. Drummond.
„ J. H. Frere.
Capt. G. Gambier.
Mr. A. Haldane.
,, W. Leach.
Lieut. Maiden.
Mr. S. Perceval.
,, E. Simon.
,, — Staples.
,, R. Sumner.
,, J. Tudor.
Rev. J. White.
„ D. Wilson.

The forty-fourth was, I believe, Lord Riley, though Mr. Way's name is
not found in this list. — Wolff's Travels, p. 377.

42 Early Meetings.

number than the first. Amongst these was Robert
Story, of Rosneath, who had not been present the year
before. The interpretations of prophecy appear now
to have taken a more definite turn, and to have been
carried onwards from merely general notions about the
return of the Jews to Jerusalem, and the approaching
coming of the Lord for His millennial reign on earth, to
a detailed application to the " times and seasons " of the
current period. The Apocalyptic Vial was supposed to
have been poured out on Rome, in A. D. 1798; and it
was concluded that the coming of our Lord would take
place in 1847.1 It is evident that in this method of
precise interpretation they had ventured upon unsafe
ground, and an amusing incident occurred which struck
Story forcibly. While they were in session, the news
of the death of the Duke of Reichstadt, the son of
the first Napoleon, reached them. "That cannot be
true," said one of them, springing from his seat, " for it
would overturn this whole interpretation." 2 The young
Napoleon had been taken for the Beast of the Apo
calypse. " The School of the prophets," as Irving termed them,
met again the next year. • A falling off had already
commenced. Drummond came to the conclusion that
"some of the people last year had not been very
1 Dialogues on Prophecy, i. 325. Cp. Wolff's Travels, i. 402. The
Morning Watch made the termination of the Ottoman power occur in A. D.
1844, a year of jubilee, when the Jews were to return.— Morning Watch,
vol. 1. p. 272 (cf. p. 558). Confirmed also by the Rev. Dr. Norton.-
Lives of the Macdonalds, pp. 43, 44.
> Life of Story, p. 103. It is also said that the speaker kept to his room
for a day or two afterwards, but Story does not mention this.

Other Meetings. 43

faithful," and consulted with Irving in the summer
whom he should invite.1 It is striking to see the stress
then laid upon passing events. The death of Mr. Can
ning, the formation of a Liberal administration under
Mr. Robinson, afterwards Lord Ripon, and a war with
Turkey seemed to the council to denote the near ap
proach of the end.2 Indeed, the sixth vial was supposed
to foreshow the fall of the Ottoman Empire. A speech of
Canning's, in which he expressed his apprehension of a
terrible conflict of opinions, when opposing principles
would become the groundwork of a general war, was
eagerly seized upon as indicating the nearness of the
battle of Armageddon.3 It was thought that there
would soon be a general apostasy of the Church, and
that the Jews would be the instruments of Almighty
God's displeasure. It appeared to be almost taken for
granted that the ' Time-state ' of the Church militant
would very soon close.
We have also the results of the fourth year as
given generally in a book published by Mr. Drummond
under the name of Dialogues on Prophecy. He professed
to give only the results, not the entire course except in
general and inexact outline which the discussions took, nor
the words of the speakers ; though Wolff in the first dis
cussion is introduced under the name of Josephus, and
Irving, as it appears, is called Anastasius, and Way Basi-
licus.4 The assembled party considered, what light was
1 Letter of 'Irving 'in Oliphant's Life, p. 243.
2 Dialogues, ii. 12. 3 Ibid. ii. 77.
* Wolff, p. 377. He seems to have confused Athanasius with Anas
tasius. The author of the Letter on certain statements in " The Old Church

44 Early Meetings.

thrown upon that part of God's purpose which was yet
unaccomplished ; first by the revelations given anterior
to the law, then by the Mosaic law, then by the his
torical events of the Jewish nation, next by the pro
phecies given and referred to in the Gospels and Acts,
and lastly in the Epistles. And they finished their
session by examining the signs of the times. They
imagined that the heaviest stress of judgment would fall
upon England, as having been most highly blessed,
and having made an inadequate use of her blessings.
It appears that some of their party, including Daniel
Wilson, had already left them.1 They deplored, too, the
standing aloof of others, such as William Wilberforce
and Chalmers.
In general, the conclusions at which they had arrived
with " perfect unanimity " were the following : —
i. "That the present Christian dispensation is not to
pass insensibly into the millennial state by gradual in
crease of the preaching of the gospel ; but that it is to be
terminated by judgments, ending in the destruction of this
visible Church and polity, in the same manner as the
Jewish dispensation has been terminated.
2. "That during the time that these judgments are
falling upon Christendom, the Jews will be restored to
their own land.
Porch," p. 9, says, "Anastasius (this, as I am authentically informed,
is not the name by which in these volumes Mr. Irving is designated
—it is the designation of another party)." The author, who was the late
Mr. Cardale, was not, I believe, present, and Wolff was. Internal evidence
appears to confirm Wolff's statement.
1 Dialogues, ii. 416.

Falling off. 45

3. " That the judgments will fall principally, if not
exclusively, upon Christendom, and begin with that part
of the Church of God which has been most highly
favoured, and is therefore most deeply responsible.
4. " That the termination of these judgments is to be
succeeded by that period of universal blessedness to all
mankind, and even to the beasts, which is commonly
called the millennium.
5. "That a great period of 1260 years commenced in
the reign of Justinian, and terminated at the French Revo
lution, and that the vials of the Apocalypse began then to
be poured out ; that our blessed Lord will shortly appear,
and that therefore it is the duty of all who so believe to
press these considerations-on the attention of all men."
Whether from any comparative failure, or through
circumstances wholly unconnected with the meeting yet
interfering with the natural sequel to it, or more probably
from the sudden outbreak of supposed prophetical inspir
ation, which outleaped and cast into shade the previous
deliberations, we have no authorized record of the last
meeting in 1830.
But we may glean the following particulars. The
students of prophecy who still held together met at
Albury in July. Certain events in Scotland, where
the spirit of prophecy was supposed to have arisen, were
among the chief subjects discussed. On the last day of
the meeting, the chairman, " a clergyman of the Church
of England," 1 delivered it as his opinion — in which he
1 I find no record whether this was Hugh McNeile or not. He did
not believe in the ' ' manifestations " after examination ; but this does not

46 Early Meetings.

was joined by the members of the conference : " That it is
our duty to pray for the revival of the gifts manifested in
the primitive Church ; which are wisdom, knowledge, faith,
healing, miracles, prophecy, discovery of spirits, kinds of
tongues, and interpretation of tongues ; and that a re
sponsibility lies on us to enquire into the state of those
gifts said to be now present in the west of Scotland." l
The meeting was a short one, not extending over three
days.2 From other causes the movements had nOw made
a sudden advance.
During the period of these meetings, Irving had com
pleted his translation of Ben Ezra's work on The Coming
of the Messiah in Glory and Majesty. This he prefaced
with two elaborate " Preliminary Dissertations." The
book was widely read, owing to the great reputation of the
editor, and powerfully aided in pushing onwards the minds
of the rapidly growing party. And at the expense of Mr.
Drummond, the Morning Watch, a quarterly periodi
cal upon prophecy, was started. The first number, which
owed a large part of its letter-press to the pen of Irving,
came out in March, 1829. It was regularly continued
till June, 1833, and was conducted with general ability,
containing numerous articles on prophecy, a considerable
portion of each number being devoted to subjects strictly
theological, and reviews of books of the day. The
editor was Mr. Tudor,3 described by Irving as "very
preclude his having examined them carefully, or having supposed that there
was prima facie ground for doing so.
1 Letter in answer to " Old Church Porch," p. 13.
2 Oliphant's Letters of Irving, pp. 296 — 298.
3 Oliphant's Life of Irving, p. 257.

Collateral Help. 47

learned, modest, and devout."1 Thus the prophetical
views of the Albury party were steadily disseminated
through their recognized organ, which ambitiously claimed
a place amongst the first quarterlies of the day. But
help, more powerful still, came from another quarter.
The Rev. J. Haldane Stewart, who was greatly de
pressed in mind by the low condition of religion through
out England, published a tract which was circulated
widely, in which he pointed out what he conceived to be
the only remedy. He urged people to give up their dis
agreements and recriminations, and to unite in prayer to
Almighty God for an extensive outpouring of the Holy
Spirit. Nor was he content with this ; he also travelled
about England and Scotland, preaching wherever he
was allowed, whether in Churches or Dissenting Chapels.
He exhorted all clergymen and ministers of the various
denominations and heads of families to join in the prayer.
And he suggested a form which all might use. Mr.
Stewart appears to have induced a large number of
people to combine in the supplication, which was couched
in general terms, and after expressing the need felt, rested
the question and mode of fulfilment wholly upon the
wisdom of Almighty God.
From the union of these two Movements sprang the
religious Body whose history is being given. Hitherto
the movements had been shared by religious men of
other tendencies. But now came a series of events by
which their corporate birth was accomplished as a separ
ate Body of Religionists. 1 Oliphant's Life of Irving, p. 273.

CHAPTER IV.
EARLY PROPHESYINGS.
JP to this time the movement had been a
general one. It had arisen out of the reac
tion in the minds of men, who were entering
a new period in the world's existence, against
the narrow and effete system of religion accepted at the
time, and it had taken direction and point from the vague
feelings of expectation then afloat of coming and stirring
events. Irving was emphatically a child of the passing age.
He had an openness of thought, a command of copious
diction, and general powers of eloquence, which fitted
him for an exponent of doctrines that did not square
with the strait formulas of the Westminster divines. It
was a new thing for the world to hear such teaching in a
Scotch Presbyterian building. And accordingly in an
amusing brochure, published in the autumn of 1823, which
rapidly ran through eight editions,1 representing Irving,
who was then at the height of his popularity, as being
on his trial before a full court of judges, while the sup-
1 Tiial of the Rev. Edward Irving, M.A. A Cento of Criticism. Ninth
Edition, 1823.

Universality of Redemption. 49
posed defendant was acquitted on the six first counts of
the indictment, as being ugly, a merry-andrew, a com
mon quack, a common brawler, a common swearer, and
of very common understanding, he was nevertheless con
demned on the last, viz., " For following divisive courses,
subversive of the discipline of the order to which he be
longs, and contrary to the principles of Christian fellow
ship and charity." The editors of the various news
papers of the day are represented as being examined,
and many of the leading politicians of .the time, of both
sides of politics, are supposed to be present, with the
leaders also and the rank and file of fashion. The pam
phlet is headed with five etchings of the preacher in five
of his favourite attitudes.
Indeed Irving was not the only minister of the Estab
lished Kirk who at this time had been preaching that the
redemption of the Cross was made for all mankind with
out distinction, instead of for an elect few who had been
fore-ordained to salvation. In March of the year 1830,
Mr. Campbell, minister of Row, near Glasgow, was ar
raigned before the Presbytery of Dumbarton for teaching
the universality of Redemption. He was strongly sup
ported both in this trial and in his appeal to the Synod
of Glasgow and Ayr by Robert -Story, his friend and
Irving's. He was deprived of his living by an over
whelming majority in both courts, though Robert Story
continued to minister at Rosneath till his death in 1859.1
And in the same meeting of the Synod of Glasgow and
Ayr in 183 1, Messrs. McLean and Scott were expelled
1 Life of Robert Story of Rosneath.

50 Early Prophesyings.
from the Church. McLean had been ordained to the
charge of the Scottish Church, London Wall, and Irving
had delivered as the " charge " on that occasion one of
his noblest orations. He was afterwards presented to the
Church and parish of Dreghorn, Ayrshire, but objection
was raised to his settlement there on the ground of his
views respecting the Human Nature of our Lord, which
agreed with those of Irving. Mr. Scott, who had been
assistant to Irving in London, refused when appointed to
a congregation at Woolwich to subscribe to the West
minster Confession of Faith.1
Besides the general feeling which welcomed in the
religious world the warm advocacy of the universality of
salvation, in opposition to the horrible view of the ex
treme Calvinists of the creation of " vessels of wrath fitted
for eternal destruction," and which, therefore, beyond
the limits of his own Communion, regarded Irving with
favour, the opinions on prophecy which issued from the
little " parliament " at Albury met with wide acceptance.
Although some adherents, as these opinions were crys
tallized into narrower applications, fell away, still they
were to a great extent supported by many not of the
inner circle. This is shown by a sermon preached at
Cambridge Heath on the 17th of October, 1830, by the
Rev. Hugh McNeile, afterwards D.D. and Dean of
Ripon, and published later on, and by a paper under the
title of The Christian Dispensation Miraculous, by the
Rev. Thomas Boys, which first appeared in the Jewish
Expositor for February, 1831, and was afterwards separ-
1 Life of Robert Story of Rosneath, p. 187.

Widening of the Movement. 5 1
ately published, with a dedication to the then Bishop of
London. Many of the Evangelical party accepted these
opinions, some of which won a much wider assent, and
indeed are held by a considerable number of Churchmen
at the present day.
But in 1830 things happened in Scotland and in
England which proved to be the touchstone of the new
belief. Many were staggered and turned back ; others
marched on to further points of progress.
In the parish of Rosneath, on the borders of that of
Row, at a place called Fernicarry, lived a family of the
name of Campbell. At their house Story and his friend
John McLeod Campbell, who has been already men
tioned, but bore no relationship to the family, used often
to meet. A child of the family named Isabella had died
in 1828 with so high a reputation for sanctity that more
than 6000 copies of a memoir of her written by Story
were sold in a few weeks.1 The name of Mary Camp
bell, her sister, occurred often in the pages of the memoir,
and many people came to Fernicarry to see the scene of
Isabella's life, and her surviving sister, who was a dress
maker. About this time a young man died to whom she
was engaged to be married, and Mary Campbell, who
had intended to exchange her occupation of dressmaking
for missionary life in union with him, was so upset by the
loss that she was confined to her room, and was supposed
to be on the verge of the disease, a species of consump
tion, which carried off her sister. " She was a woman of
great personal attractions, had a beautiful face and soft
1 Life of Robert Story, p. 138.

52 ' Early Prophesyings.

eyes, with drooping lids, which she seldom raised. She
was very clever, and, considering her obscure circum
stances, was well-informed."1 No encouragement was
given her by Story, who occasionally uttered homely:
truths to her and to her admirers. It must not, however, .
be imagined that the conversation in her room included
anything but of a strongly religious nature. An idea
lately broached by Irving, that bodily disease came direct
from Satan, and that it could be cured, therefore, by faith
and prayer, and the expected restoration of spiritual
gifts as bearing upon mission work, were topics frequently
debated in her chamber. A dying brother seems to have
gained butj little notice. She professed that she was
engaged in the study of languages as a preparation for
mission work, and was looking out " every day for the
gift of tongues, &c, being poured out upon the Church."2
"At last, on a Sunday evening in the month of
March, when a few of her friends were present, Mary
Campbell began to utter sounds to them incomprehen- -
sible, and believed by her to be a tongue such as of old
might have been spoken on the day of Pentecost or
among the Christians of Corinth. This was the first
manifestation of the restored ' gift,' for such it was ima
gined to be. She desired to ascertain what the tongue-
was, in order that she might, if strengthened to do so,
repair to the country where it was intelligible, and there
begin her long-contemplated labours. By and by she
announced that she believed it to be the language of a
1 Life of Robert Story, -p. 194.
2 Letter to Story. Life of Robert Story, p. 202.

Mary Campbell. 53
group of islands in the Southern Pacific Ocean, but as
nobody knew the speech of the islanders, it was impos
sible either to refute or corroborate her assertion, and, for
the present at least, she was unable to proceed in person
in quest of the remote savages whose mother-tongue she
held had been revealed to her."1
About this time another and an independent origin
was being made for the supposed spiritual gifts. At the
little town of Port Glasgow, about fifteen miles from
Fernicarry, lived two brothers, James and George Mac-
donald, working as ship-builders, with their sister Mar
garet, apparently a confirmed invalid. She " had been
confined to a sick bed for eighteen months, with no
other expectation or desire than that of departing to
be with Christ.'"2 The trio were enthusiastically reli
gious. They had been greatly affected by the holy
example of an old man named James Grubb, who
had died not long before, and to whom Irving appears
to have made special reference in one of his writings.
"There appeared about this time in the death-bed
experience of certain holy persons very wonderful in
stances of the power of God's Holy Spirit, both in the
way of discernment and utterance, and also apparent
glory. They were able to know the condition of God's
people at a distance, and to pray for the very things
which they needed ; they were able to search the hearts
of persons in their presence. In one instance the coun
tenance shone with a glorious brightness, as if it had
1 Life of Robert Story, pp. 204, 205.
2 Memoirs of James and George Macdonald, by Robert Norton, M.D.,
p. 101.

54 Early Prophesyings.

been the face of an angel ; they spake much of a bright
dawn about to arise in the Church, and one of them just
before death signified that he had received a knowledge
of the thing that was about to be manifested, but he was
too far gone to give it utterance. It came like a halo
over the soul of the departing saint to cheer him on his
way, but it was not intended for communication."1 The
Macdonalds were strong believers in assurance, and they
had also embraced the teaching concerning the univers
ality of God's love, of the Human Nature of our Lord,
and about the millennial Reign, and the miraculous
endowments of the Church, which were now identified
with the name of Irving. A sermon preached by Mr. A.
Scott, then Irving's assistant, upon the permanence of
the miraculous power of the Holy Spirit in the Church,
and the probable manifestation of it, first brought this
latter subject before their minds.2 They attached them
selves as far as they could to Mr. Campbell's teaching,
even going so far as to take lodgings at Row for the
purpose. They held special prayer-meetings in their
own house, and the minister of their parish refused to
allow them to become teachers in his Sunday school,
and preached against them.3 One morning in the early
part of 1830 Miss Macdonald felt more unwell than
usual, and apparently was rapt in spirit into the next
world. Her brothers did not attach any remarkable im
portance to this phenomenon, but accounted for it by the
thought that she was dying, and had in that way realized
1 Memoirs of J. and G. Macdonald, p. 75.
2 Morning Watch, v. 182.
3 Memoirs of J. and G. Macdonald.

Margaret Macdonald. $$
her nearness to the eternal world. Nearly two months
after, in April, she was so ill that they imagined that her
decease must be close at hand. " She had scarcely been
able even to have her bed made for a week," but on a
sudden one morning she broke forth, saying that "there
will be a mighty baptism of the Spirit this day," into a
most marvellous setting forth of the wonderful works of
God, and, as if her own weakness had been altogether
lost in the strength of the Holy Ghost, continued with
little or no intermission for two or three hours, in mingled
praise, prayer, and exhortation. At dinner-time James
and George came home as usual, whom she then ad
dressed at great length, concluding with a solemn prayer
for James, that he might at that time be endowed with
the power of the Holy Ghost. Almost instantly James
calmly said, " I have got it." He walked to the window
" and stood silent for a minute or two. I looked at him
and almost trembled, there was such a change in his
whole countenance. He then, with a step and manner
of almost indescribable majesty, walked up to Margaret's
bedside, and addressed her in the words of the twentieth
Psalm, 'Arise, and stand upright.' He repeated the
words, took her by the hand, and she arose ; when we
all quietly sat down and took our dinner. After it my
brothers went to the building-yard as usual, where James
wrote over to Miss C  ," i. e. Mary Campbell, " com
manding her in the name of the Lord to arise. The next
morning, after breakfast, James said, ' I am going down to
the quay to see if Miss  is come across the water;'
at which we expressed our surprise, as he had said

$6 Early Prophesyings.

nothing to us of having written to her. The result showed
how much he knew of what God had done and would do
for her, for she came as he expected, declaring herself
perfectly whole. Rumour of all that had passed got
abroad, and for two days our house was scarcely ever
empty of visitors. Satan, alas ! was busy also, trying to
create confusion and mar the work of God, and unhap
pily too far succeeded in some, to our grief, but espe
cially that of James, than whom no one could more
anxiously watch against the minglings of the devil and
the flesh."1
The account given by Mary Campbell of her own
recovery — omitting surplusage — is as follows : — " On the
Saturday previous to my restoration to health, I was
very ill, suffering from pain in my chest and breathless-
ness. On the Sabbath, I was very ill, and lay for several
hours in a state of insensibility .... Next day I was
worse than I had been for several weeks previous (the
agony of Saturday excepted). On Tuesday I was no
better. On Wednesday I did not feel so languid, but
was suffering some pain from breathing and palpitation
of my heart. Two individuals who saw me about four
hours before my recovery said I would never be strong ;
that I was not to expect a miracle to be wrought upon
me .... It was not long after until I received dear
brother James Macdonald's letter, giving an account of
his sister's being raised up, and commanding me to ' rise
and walk.' I had scarcely read the first page when I was
overpowered, and laid it aside for a few minutes ; but I
1 Memoirs of J. and G. Macdonald, pp. 108, 109.

The Macdonalds. 57
had no rest in my mind until I took it up again, and
began to read. As I read every word came home with
power, and when I came to the command to rise, it came
home with a power which no words can describe ; it was
felt to be indeed the Voice of Christ ; it was such a Voice
as could not be resisted ; a mighty power was instan
taneously exerted upon me ; I felt as if I had been lifted
from off the earth, and all my diseases taken off me at
the voice of Christ. I was verily made in a moment to
stand upon my feet, leap and walk, sing and rejoice."
" A few evenings after the above occurrences, during
a prayer-meeting, George, in whom nothing supernatural
had ever previously appeared, and whose natural caution
had made 'him the last of the family to welcome the
supernatural manifestations in others, began suddenly to
speak in an unknown tongue ; James followed him ; and
thus -commenced that speaking with tongues which never
afterwards wholly ceased." l
There was naturally great excitement in the religious
circles in the neighbourhood when these events became
known. Prayer-meetings were held, which were largely
attended. Amongst other features, the desire for apostles,
and the expectation that they would be sent, was preva
lent. " I remember," said an eye-witness, " hearing the
cry in the spirit, ' Send us apostles ! send us apostles ! '
The room used to ring with it." 2 The Macdonalds ap
pear to have acted with quiet modesty, pursuing the even
tenor of their lives, attending to their business, though
1 Memoirs of J. and G. Macdonald, pp. 109, 1 10.
2. Restoration of Apostles and Prophets, p. 25.

58 Early Prophesyings.
by no means neglecting what they believed to be their
spiritual gifts. They were often pressingly invited to go
to London, where they would have been maintained by
the " affluent and influential members of Mr. Irving's
congregation, who would doubtless have made most
generous and honourable provision for them." But they
declined, and preferred to stay amidst their occupation
'of shipbuilding, and in the religious duties of their
station, "simply because they could not see that the
Lord was calling them there, and, as they said, felt it
would be doubly inexcusable in them to run before Him." x
Both the brothers died in the year 1835, of con
sumption, after consistent and blameless lives, what
ever may be thought of their arrogated spiritual gifts.
Their relation towards Irvingism will be shown in the
sequel. Mary Campbell now began to sustain without reserve
the part of a gifted prophetess. She expounded, pro
phesied, and spoke before crowded meetings. Some of
her utterances she stated to be in Turkish, some in the
language of the Pellew islands, where she was called as a
missionary. It may not be out of place here to antici
pate some parts of her future career. She married, in
183 1, a young man named W. R. Caird.who was a clerk
in a writer's office in Edinburgh, and had been one of the
visitors at Fernicarry, having been led there by the
memoir of Isabella Campbell. They intended to go out
together as missionaries, to which life she had been called,
as she alleged, by the Holy Ghost, in a Voice which she
1 Memoirs of J. and G. Macdonald, p. 199.

Mrs. Caird. 5 9

heard saying, that unless she " rose and proceeded without
delay to declare the gospel to the heathen, she and her
father's house would perish." So strong was her feeling,
and so well was it known amongst her friends, that Story
warned her future husband that he could not possibly
marry her, unless he was going to devote himself to the
life to which she had so solemnly averred that she had
been called. On their way o.ut as missionaries, they
came up to London to see Irving, and afterwards went to
Brampton Park, at the invitation of Lady Olivia Sparrow,
where Mr. Caird acted as a lay missionary. Then they
came up to London, and went down to Albury Park, as
" the guests of Mr. Drummond," where they mainly stayed
during the remainder of Mrs. Caird's life. She, however,
went on an expedition to Canada, and into Switzerland,
besides visiting different parts of England and Scotland.1
This failure on her part in carrying out the purpose
so strongly entertained and expressed in the early part
of her career, and enforced as she asserted with such high
and overwhelming sanction, led Mr. Story to pass a strong
condemnation upon her, and appears to have been one
of the reasons which caused him to stand aloof from Irving
and his friends when they organized their new religious
Community. It must be remembered that Story was inti
mately acquainted with the origin of the supposed spiritual
gifts, so that his judgment was more than ordinarily im
portant. He was never thoroughly impressed with their
1 A letter to the Rev. R. H. Story, &c, from W. R. Caird, minister
of the gospel. Edinburgh : Thomas Lawrie, London : Bosworth and Har
rison, 1863, pp. 7, 17.

60 Early Prophesyings.

genuineness, though for a time he looked upon them with
favour. The ambitious forwardness, as he judged it, of
Mary Campbell repelled him in earlier days ; and in
later times, what seemed to him to be the inconsistency
between her early aspirations and plans, which she ascribed
to direct commands from heaven, and her subsequent ac
quiescence in the luxury provided for her by the bounty
of the master of Albury Park.1 Mr. Caird 2 has ascribed
this change of bearing towards his wife, on the part of
the Scotch minister, to a dispute about money matters.
But there does not appear to be sufficient ground for
such a charge, though Story may have been led by a want
of cordiality to express openly what as her friend and
early Pastor he had causes for feeling. The reasons
which he states are definite and strong. Mrs. Caird,
however, was highly- esteemed amongst her friends in the
new teaching, and was regarded as one who lived re
markably near to God.3 She died in 1840.
Various enquiries were made at this time into the
genuineness of these alleged spiritual gifts. Story sus
pended, as has been said, judgment till more observa
tion should enable him to arrive at a conclusion, and
Chalmers joined in the enquiry. And by his means some
of the utterances in the " tongues," which had been re
duced to writing, were submitted to Sir George Staunton,
and to Dr. Pusey and Dr. Lee, the Professors of Hebrew in
the Universities of Oxford and Cambridge, who were un
able to identify them as couched in any known language.
1 Life of Robert Story, pp. 212—223. 2 Letter to Rev. R. H. Story.
3 The purpose of God in Creation and Redemption, p. 152, note. Norton's
Restoration of Apostles and Prophets, p. 188.

Mr. Cardale 's visit to Fernicarry. 61
As was stated in the last' chapter, these phenomena
formed an important part of the deliberations at the
last prophetic council at Albury, held in July of this year.
In the mbnth of September, Mr. Cardale, Dr. Thompson,
and Mr. Henderson, and three ladies,1 went into Scotland
to examine for themselves and others into these cases.
They were all members of the Church of England, and
only one of them was also a member of Mr. Irving's con
gregation.2 Mr. Cardale was supposed to be specially fitted
for such an investigation by his habits and training as
a lawyer ; and the medical experience of Dr. Thompson
seemed to complete the requisites needed.
The report of Mr. Cardale and his friends, who had
gone to examine solely of their own accord, was eminently
favourable. After an experience lasting for three weeks
or more, it appeared to be settled to Mr. Cardale's con
viction, that the unknown tongues were a language.
For the voices "were in connection with each other,
euphonious ; many of them were evidently inflected ; and
they conveyed the impression of being wejl formed and
cadenced languages." 3 He added : " These persons, while
uttering the unknown sounds, as also while speaking in
the spirit in their own language, have every appearance
of being under supernatural direction. The manner and
voice are (speaking generally) different from what they
use at other times, and on ordinary occasions. This dif
ference does not consist merely in the peculiar solemnity
1 Mr. Cardale's letter to Mr. Ker. Observations, &c, p. 15.
2 Letter on certain statements contained in some late articles in ' ' The Old
Church Porch," entitled Irvingism, pp. 13, 14.
3 Letter by J. B. Cardale, in Morning Watch, ii. 872.

62 Early Prophesyings.
and fervour of manner (which they possess), but their
whole deportment gives an impression not to be conveyed
by words, that their organs are made use of by super
natural power. In addition to their outward appear
ances, their own declarations, as the declarations of honest,
pious, and sober individuals, may with propriety be taken
in evidence. They declare that their organs of speech
are made use of by the Spirit of God, and that they
utter that which is given to them, and not the expres
sions of their own conceptions or their own intention.
But I had numerous opportunities of observing a variety
of facts fully confirmatory of this. Whatever might have
been the apparent exertion employed, I repeatedly ob
served that it had no exhausting effect upon them ; that
neither loudness of voice nor vehemence of action dis
composed or exhausted them."1 Four persons received
the gift whilst the party was staying at Port Glasgow.
Later in the year, another case occurred in England,
which had no connection with the events in the north
west. A young woman, named Elizabeth Fancourt,
daughter of an English clergyman, had been for eighteen
months afflicted with a hip complaint. The disease had
several aggravated features. A few weeks before the
cure was effected Miss Fancourt attempted to walk.
She could scarcely "put one foot before the other; the
limbs trembled very much." " Thus it continued till the
20th of October, 1830," to quote her own account, " when
a kind friend, who had seen me about two months be-.
fore, had been led by God. to pray earnestly for my
1 Mr. Cardale's letter, Morning Watch, ii. 872.

Elizabeth Fancourt. 63
recovery, remembering what is written, ' Whatsoever ye
shall ask in prayer, believing, ye shall receive.' He
asked in faith, and God graciously answered his prayer.
On Wednesday night, my friends being about to leave
the room, Mr. G. begged to be excused a short time.
Sitting near me, we talked of his relatives, and of the
death of his brother ; rising, he said, ' They will expect
me at supper,' and put out his hand.
" After asking some questions respecting the disease,
he added, ' It is melancholy to see a person so constantly
confined.' I answered, ' It is sent in mercy.' ' Do you
think so ? Do you think the same mercy would restore
you ? ' God gave me faith, and I answered, ' Yes.' ' Do
you believe Jesus could heal, as in old times ? ' ' Yes.'
' Do you believe that Jesus could heal you at this very
time ? ' ' Yes.' (Between these questions he was evi
dently engaged in prayer.) ' Then,' he added, ' get up
and walk to your family.' He then had hold of my
hand. He prayed to God to glorify the name of Jesus.
I rose from my couch quite strong. God took away all
my pains, and we walked down-stairs. Dear Mr. G. prayed
most fervently, ' Lord, have mercy upon us ! Christ, have
mercy upon us ! ' Having been down a short time, find
ing my handkerchief left on the couch, I fetched it. The
next day I walked more than a quarter of a mile, and
on Sunday from the Episcopal Jews' chapel, more than
one mile and a quarter. Up to this time God continues
to strengthen me, and I am perfectly well. To Jesus be
all the glory. It is material to add that my legs, the
flesh of which was loose and flabby, feeling them a short

6a. Early Prophesyings.
time after I walked down, were firm as those of a person
in full health. The back, which was curved, is now
perfectly straight. My collar-bones have been pro
nounced by a surgeon to be in quite a natural state,
whereas one of them was before much enlarged. I must
tell you that my mind had not been at all occupied with
those events which had taken place in Scotland." 1
Such was the case of Miss Fancourt as related in her
own words. It will be observed, that this is no instance
of " unknown tongues," or of alleged prophesying, but
simply a cure regarded as miraculous. In defence of
this view, it was urged that the promise of miracles was
given 2 by our Lord, and that miracles have occurred in
all ages of the Church, depending only upon the faith at
any particular time.3 It is asserted, too, that since this
case there have been numerous cures wrought amongst
the Irvingites : so much so, indeed, that the number of
reported instances is said to have reached in one year the
total of forty-six in England alone, being only such as
were sufficiently important to be reported.4
We have so far had the isolated instances of a sup
posed outpouring of the Holy Spirit in Scotland, and a
solitary case of an imagined miraculous character in
England, like the two in the north. There was yet an
interval to be crossed before the utterances or the cures
became at all general. 1 Miss Fancourt 's Letter to a Friend.
2 St. John xv. 13. s Morning Watch, iii. 150.
Norton s Restoration of Apostles and Prophets, p 91

CHAPTER V.
PROPHESYINGS IN LONDON.
IN the return of Messrs. Cardale and Henderson
and Dr. Thompson to London in October, a
meeting was held to consider the results of
their mission. It was attended, amongst
others, by Mr. Irving and by several clergymen of the
Church of England. The evidence placed before the
meeting produced conviction of the reality of the spiritual
gifts in the minds of most of those who were present, so
far as they could come to a conclusion upon occurrences
not witnessed by themselves.1
From this time prayer-meetings were held in private
houses, in which those who believed in the prospect of
the outpouring of the Holy Spirit met together to pray
for the revival of spiritual gifts. They were not members
of any one congregation especially, nor does it appear
that Irving held any recognized position amongst them
except as an occasional attendant, and from the prestige
naturally attached to him. Mr. Cardale opened his
house for a weekly prayer-meeting. But several months
Letter, &c, p. 14. p
VOL. l

66 Prophesyings in London.

elapsed before there appeared to be any sensible answer
to their prayers.
At length, on the 30th of April, 1831, the first case
occurred in London. Mrs. Cardale spoke with great
solemnity in a tongue and prophesied. There were
three distinct sentences in an unknown tongue, and
three in English. The latter were, " The Lord will speak
to His people, — the Lord hasteneth His coming, — the
Lord cometh." She repeated the last words several times
" with gradually increasing and then diminishing strength
and loudness."1 Soon after this, at one of the same
meetings, Mrs. Cardale spoke twice, and Miss Hall " sang
in the Spirit."
These events were duly notified to Mr. Baptist Noel,2
the clergyman of the parish, with a request for his sanc
tion. This he not only refused, but he preached publicly
against these supposed spiritual gifts. Nevertheless Mr.
Cardale and his family continued for some months to
attend the church, till at length, considering themselves
to be virtually excommunicated, they withdrew to the
pastoral charge of another clergyman, and at length took
refuge with Irving.
Immediately after Mrs. Cardale's first utterance, Mrs.
Caird and her husband came to London in search of
missionary work. An arrangement was immediately
made for them to go to Brampton Park, in Huntingdon
shire, to the house of Lady Olivia Sparrow, and they
consequently stayed in London only a few weeks.
All this time there had been no meetings held in
1 Norton, p. 42. » Morning Watch, v. 185.

Mrs. Cardale and Mr. Taplin. 6 J
Irving's church for special prayer for the expected out
pouring. But early in May, when the general assembly
was meeting in Edinburgh to decide upon the cases of
Messrs. Campbell, Maclean, and Scott, he invited his
/congregation to come together every morning at seven
o'clock to pray for guidance for the Scottish assembly.
This was the beginning of the morning services, which
were never afterwards intermitted.1
In course of time, some young men of the congrega
tion asked to be allowed to meet in the vestry, which
would contain about a hundred persons, for the purpose
of praying for the outpouring, besides the public service
already instituted, which, as has been just related, was
started with another object. Irving consented, and
agreed to preside over their meetings ; and, when the
numbers overflowed the vestry, held them in the church.
They, too, waited for several months : when one morning,
Mr. Taplin, on beginning to read the forty-third chapter
of Isaiah, burst forth in a voice of thunder, uttering a few
words "in an unknown tongue," ending with "Jehovah,
hear us ! " in English. On the next morning, the same
speaker said with a superhuman shout, " It is thou, O
Britain : thou art the anointed cherub." On the third
morning, " The Lord hath come down. He is in the
midst of you. His eye hath seen, His heart hath pitied
the affliction of His people, and He will deliver them.
He will not leave a hoof behind."
Mr. Taplin, who thus led the way in public utter
ances, was destined to exercise a considerable influence
1 Letter, &c, p. 15.

68 Prophesyings in London.
over his co-religionists. He was the son of a Clergyman,
who, after being in the ministry for upwards of fifty years,
died at the age of ninety. He was considered to be
well acquainted with Hebrew, Greek, and Latin, and to
be a good mathematician, as well as deeply versed in the
Holy Scriptures. There is no reason to suppose him to
have been otherwise than thoroughly honest and sincere
in his belief; and afterwards, in order to devote himself
to the work, he gave up a considerable source of revenue
for a small income. He was possessed of strong powers
of imagination, and was regarded as the chief means of
" light " to the community, many of whose doctrines were
due to his enunciation. At the same time, he is said to
have been at heart as humble as he^was upright and
persevering. Soon after Taplin's appearance as a prophet, one or
two females of the congregation " spoke with tongues,"
and prophesied in private houses. Irving doubted
whether for obvious reasons he ought not to prevent a
public exercise of such " gifts " as these. Yet by degrees
having been told by the prophets that he was restraining
the voice of God, and fearing to commit the sin of
quenching the Holy Spirit, he permitted it, but only as
yet in the early morning meetings.
At length, on Sunday, October 16th, 1831, when the
chapter was just finished at the forenoon service, Miss
Hall left her seat in great agitation, and went hastily
into the vestry, and shutting the door, spoke by herself,
first in an " unknown tongue," and ending with the words
in English, " How dare ye to suppress the Voice of the

The first utterance in Public Service. 69
Lord ? " x The confusion in the congregation of some
1500 or 2000 persons, as they listened to the "sudden,
doleful, and unintelligible sounds," may be imagined.
" Mr. Irving begged for attention, and when order was
restored, he explained the occurrence, which he said was
not new, except in the congregation, where he had been
for some time considering the propriety of introducing
the habit ; but, though satisfied of the correctness of such
a measure, he was afraid of dispersing the flock ; never
theless, as it was now brought forward by God's will, he
felt it his duty to submit. He then said he would change
the discourse intended for the day, and expound the four
teenth chapter of Corinthians, in order to elucidate what
had just happened. The sister was now returning to her
seat, and Mr. Irving, observing her from the pulpit, said,
in an affectionate tone, ' Console yourself, sister ! console
yourself ! ' He then proceeded with the discourse." 2
But the prophetess did not let him off so easily. In
an interview which he had with her immediately after
service, accompanied by his elders and deacons, he was
reminded in prophetic language, that " Jesus hid not His
face from shame and spitting ; and that His servants
must be content to follow Him without the camp, bear
ing His reproach." Poor Irving sunk on a chair, and
groaned aloud in distress of spirit. Thenceforward the
prophets had their way with him.
The news of the scene in church in the morning ran
rapidly about through London. In the evening, a large
1 Baxter's Irvingism, p. 16.
1 Pilkington's Unknown Tongues, p. 10. (

70 Prophesyings in London.

crowd assembled, and, on the opening of the doors, rushed
into the church. There was a great deal of suppressed
confusion during the early part of the service. But when
Irving had just finished his discourse, Mr. Taplin broke
out in a voice which seemed like a crash powerful
enough to burst the roof; first in a tongue, and then
in English : — " Why will ye flee from the Voice of God ?
The Lord is in the midst of you. Why will ye flee
from His Voice ? Ye cannot flee from it in the Day
of Judgment." The consternation was intense. Screams
were heard, and some people rushed to the doors. Fortun
ately some of the doors were shut, or loss of life might
have ensued. Irving had recourse immediately to prayer,
reiterating, " O Lord, still the tumult of this people."
Calmness followed, and Irving announced that in the
morning service on Sundays the gifts might be exer
cised, but that he would not again run the risk of such
a scene as they had witnessed that night, by permitting
their use in the evening.
The prophesyings now continued at the morning
meetings on week-days. These were attended, notwith
standing the early hour at which they were held, — at
half-past six throughout the winter, — by nearly a thou
sand persons daily.1 The cholera was expected, and was
made this winter the subject of a prophecy by Mr.
Baxter, that England, in consequence of the ravages of
that disease, would become a charnel-house of dead.
After the hesitation recorded, which actuated him for
some time, Irving at length removed all restrictions, and,
1 Letter of Irving, 7th November, 1831.

Exercise in Divine Service. 71
trusting for the safety of his congregation and of himself
only in the Divine protection, yielded, as he said, to the
will of the Great Head of the Church, and permitted pro
phesyings at all services without reserve. This aroused
the opposition of those members of the Scottish congre
gation who objected to such disturbances, as they deemed
them, of their worship. At first some rumblings of the
approaching storm were heard in the strictures of the
Times newspaper. These gradually increased in fre
quency and intensity, till the storm burst over Irving
which will be related in the next chapter.
Indeed at this time Irving was drawn in two direc
tions. He did not wish either for himself to lose, or for
their sakes to repel, his numerous supporters in the
Scottish congregation, who had followed him ever since
he came to London. He knew well how alien from the
turn of their ordinary thoughts, and from the course of
their religion, was the exercise of the supposed spiritual
gifts. He wanted to delay employment of these in public
till more of those who had hitherto been his firm friends
were convinced, and also to keep the prophets in the back
ground, so as not to interfere with the regular Sunday
services. But a chasm divided his new friends from his
old which could not be bridged over. The " gifts " were
irrepressible. They required for their control more
determination than he possessed, a submission to their
claims not so ready and not so acquiescent, more tact
and worldly management, fewer scruples and less sensi
tiveness. Hence throughout this winter the prophets had

72 Prophesyings in London.
almost free play. Amongst them were Mr. Taplin
already mentioned, Miss Emily Cardale, Mrs. Caird,
Miss Hall, Miss Smith, Mrs. Cardale, and Mr. Baxter.
Specimens of their utterances at this time have been
preserved. For example, — " Stand on the Word, stand
on the written Word, stand on the Word." Again, " Die
daily, die daily, die daily."1 And in the "unknown
tongue : "— Ythis dil emma sumo, supposed to mean, " I
will undertake this dilemma ; " Hozeghin alta stare,
" Jesus in the highest ; " Holimoth holif awthaw, " Holy,
most Holy Father;" Hose hatnena nostra, "Jesus will
take our hands," or " direct us ; " Casa sera hastha caro,
" This house will still be in My care." 2 The crashing
outbreak of Mr. Taplin's utterances is described as if
cras-cran-cra-crash were violently shouted out with a
stentorian voice. It was followed by such expressions
as, " Abide in Him ! abide in Him ! abide in Him !
Ye shall behold His glory ! ye shall behold His glory !
ye shall behold His glory."3 Dr. McNeile distinctly
heard Taplin utter amongst other sounds more than once,
amamini, amaminor, words which irresistibly remind
us of the speaker's scholastic duties in his " academy." *
But generally the tongues remained unknown. It was
1 Norton's Restoration of Apostles and Prophets, p. 64.
2 Pilkington's Unknown Tongues.
3 A Morning Visit to the Rev. E. Irving's, and an Inquiry, &c, by
Anti-Cabala, 1832.
* "I heard Mr. Taplin, and what I heard was this. I write it in all
seriousness before God, without scoff, or sneer, or ridicule, but simply and
bona fide description of what I heard. It was neither more nor less than is
commonly called jargon, uttered ore rotunda, and mingled with Latin words,
among which I heard more than once, amamini, amaminor."— Letters to a
Friend, &c, by Hugh McNeile, p. 112.

Character of the Tongues. 73
considered not at all necessary for the speaker to under
stand them. Interpretation is held to belong to others
than the prophets themselves, lest they should have too
much individuality in the affair, and too much power.
Mrs. Caird wrote down some of her utterances when she
was in Scotland, and when they were supposed to be in
some existing language, she herself believing this to be
the language of the Pellew Islands, and as has been said,
they were submitted by Chalmers to Sir G. Staunton,
Dr. Pusey, and Dr. Lee. The opinion of all was against
their belonging to any language upon earth. The
latter said : " Whatever it (i. e. the paper) contains — if,
indeed, it contains anything — must for ever remain a
mystery to me, for I am quite unable to attach any
meaning, sound, &c, to the characters in which it is
written. My opinion is, that it contains neither character
nor language known in any region under the sun ; and
this, without laying any claim to miraculous powers, I
will venture to. predict will turn out the case. If the
authoress of these papers has indeed a miraculous gift of
tongues, why does she -not at once make out the proof,
by giving out a composition in some tongue confessedly
known to a few at least ? This would put an end to all
possible doubt ; and this, too, was the sort of proof given
in the apostolic times. We do hear them," &C.1 This
opinion has been amply confirmed by subsequent experi
ence. No language upon earth has been found to har-
1 The Church's Broken Unity. Presbyterianism and Irvingism, edited
by the Rev. W. J. E. Bennett, vicar of Froome-Selwood. London : J. T.
Hayes, p. 192.

74 Prophesyings in London.
monize with these " tongues ; " and the belieyers in them
have uniformly grounded their defence upon the admission
of -their being in no known language, arguing that they
are needed only to draw attention by their supernatural
character to the speech which they preface, not to express
any meaning of themselves, or to be a sign of any ability
in the utterer to hold communication in a language not
learnt by them in the natural way.
At the same time we must, in justice, observe that
there was a very remarkable character of awe-striking
solemnity about these utterances. " Do you know," said
one of the prophets, " what it is to have the Word of God
as a fire in your bones ? " To many a mysterious power
seemed to bear along the speaker almost without his or
her origination, or even connivance. The rapt attention
that prevailed around, the unearthly sounds that pre
ceded the more articulate speech, the scathing rebuke
that was often administered, to unbelief, and the strong
religious tone that was conspicuous in all that was said,
added to the fear of God's' judgments which had been
previously excited in men's minds, commended these
utterances as being a direct interposition from Above.
Many people concluded that they must be supernatural ;
and, if so, that they could not issue from below, in con
sequence of the earnest religion which breathed, as they
thought, in every word.
Mr. Baxter, in a passage written after he left the
companionship of these people, describes his own ex
perience as follows : " I found on a sudden, in the midst
of my accustomed course, a power coming upon me

Nature of the Utterances. 75
which was altogether new, an unnatural, and in many
cases an appalling utterance given to me ; matters uttered
by me, in the power of which I had never thought, and
many of which I did not understand until long after they
were uttered ; an enlarged comprehension and clearness
of view given to me on points which were really the
truth of God (though mingled with many things which I
have since seen not to be the truth) ; great setting out of
Christ ; great nearness of communion with God in the
midst of the workings of the power — the course of the
power quite contrary to the course of excitement. It
was manifest to me that the power was supernatural ; it
was, therefore, a spirit. It seemed to bear testimony to
Christ, and to work the fruits of the Spirit of God ; and
if so, the deduction was immediate, that it ought in all
things to be obeyed."1 Manifestations so impressive,
coming after a long period of supplication, during which
these people had, individually and conjointly, eagerly
longed and earnestly prayed for the descent of the Holy
Spirit, led many to conclude that Almighty God had
indeed interposed, and was Himself preparing, where
man failed, for the expected consummation of the present
dispensation. Of the prophets and prophetesses mentioned above,
Mr. Baxter and Miss Hall soon retired, and pro
nounced that they had been under a delusion. Miss
Hall, who was governess in Mr. Spencer Perceval's
family, had recanted before Irving's trial, and fell away,
but no particulars have been given of her recantation or
, ' Baxter's Narrative, p. 22.

76 Prophesyings in London.
fall. Mr. Baxter's case is very remarkable, and he has'
described it himself in a narrative which he soon after
gave to the world.
He had been for some time known to Irving as a
man of great religious earnestness. In the winter of
183 1-2, he came up to London on various occasions,
from Doncaster, where he lived, • chiefly on his pro
fessional business as a solicitor. On the first of these
occasions, when attending a prayer-meeting, he was
much struck with some utterances by Mr. Taplin and
Miss E. Cardale : " Those who have heard the powerful
and commanding utterance need no description ; but
they who have not may conceive what an unnatural and
unaccustomed tone of voice, an intense and riveting
power of expression, with the declaration of a cutting
rebuke to all who were present, and applicable to my
own state of mind in particular, would effect upon me,
and upon others who were come together, expecting to
hear the Voice of the Spirit of God." The consequence
was that Mr. Baxter, like Saul, caught the infection, and,
to his own great surprise, yet with the general belief of
those who heard him that he was inspired, actually
prophesied. He now betook himself to fasting and prayer, and
did not return to London for several months. But in
January, 1832, he went to one of the morning services,
and "the power" came upon him, and not long after-
wards, on one occasion, at a small private meeting, it
seemed to rest upon him all the evening. " The things
which I was to utter flashed in upon my mind without

Mr. Baxter. 77

forethought, without expectation, and without any plan
or arrangement, all this the work of the moment, and I
was as the passive instrument of the power which used
me." Mrs. Caird, Mrs. and Miss Cardale, Miss Hall,
and Mr. Taplin, all recognized Mr. Baxter as equally
gifted with themselves.1
One morning, hearing from Mr. Irving after break
fast that Mr. Tudor had found the " power mightily on
him" in the Court of Chancery, but never found utter
ance, Mr. Baxter "was made in power to declare,
' There go I, and thence to the prison-house.' This was
followed by a prophecy setting forth the darkness of the
visible Church ; . . . . that a testimony should that day
be borne before the Chancellor which should make the
nation tremble at what was coming to pass ; that I was
to go and bear this testimony, and for this testimony
should be cast into prison." He gave a benediction to
all present, as if he was bidding them good-bye for some
time. But in the Court of Chancery, after standing before
the Lord Chancellor for three or four hours, no power
came upon him. Feeling that he was deluded, he re
turned to Mr. Irving, saying, " We are snared, we are
deceived ; I had no message before the Chancellor."
But at the morning prayer- meeting, on the next day,
Miss E. Cardale uttered, " It is discernment ye lack ;
seek ye for it ; " and Mr. Baxter was made to say, " ' The
word of the Lord is fire ; and if ye, O vessel, who speak,
refuse to speak the word, ye shall utterly perish ! Ye

1 Baxter's Narrative, p. 19.

78 Prophesyings in London.
have obeyed the word of the Lord, ye went to the place
of testimony, the Spirit was quenched before the con
science of the king ; ye, a spiritual minister, have borne
witness there, and were ye not cast into prison ? Has
not the dark dungeon been your prison-house since ye
came from the place of testimony ? Ye lack discernment,
ye must read the word spiritually ; the abomination of
desolation is set up ; the Spirit of God is quenched in
all the churches of the land ; and now the mystical man
of sin is enthroned, and sitteth in the temple of God,
showing himself that he is God.' Then followed a com
mand to flee to the mountains, to come out of Babylon
and be separate, and much more concerning the Lord's
work, and the duty of His people. This acted like
electricity. I thought, and those who had heard the
message of the, former morning thought with me, that
read spiritually, in which way I ought to have read it,
the message concerning the Chancellor had been ful
filled by my silent testimony and my subsequent dark
ness and bondage. My satisfaction was complete, though
now, I confess, it seems to me but a deep subtlety for
explaining away a manifest failure of the word." 1
This is Mr. Baxter's own account of the occurrence
and of the sequel to it. Irving and his circle were
entirely satisfied with this spiritual interpretation of a
prediction which most people would consider to have been
falsified by the event. That their conclusion from the
facts remained permanently with the adherents to the
new teaching is shown by the following words, written
1 Baxter's Narrative, pp. 27, 28.

Mr. Baxters Prophecies. 79
more than a quarter of a century afterwards : " Mr.
Baxter, hastily interpreting and acting upon words
spoken by himself to himself, unordained, unsent forth,
uncalled to any work of ministry at this time, except by
himself, thought to bear this testimony in an unlawful
and unscriptural method. He went to the place of
testimony ; and through this means, and in consequence
of this mistake on his part, God's Spirit was quenched
before the king's representative ; and assuredly the con
sequence of it was that Mr. Baxter was cast into prison —
into bondage of spirit, from which it is possible that he
was never subsequently delivered." 1
Mr. Baxter was a prolific deliverer of prophecies,
which met with general acceptance in the society. Thus,
he predicted "that God had cut short the present ap
pointment for ordaining ministers by the laying on of
hands by succession from the Apostles." He had pre
viously said, "that in 1260 days from January 14th, 1832,
the Lord Jesus would come again in glory ; the living
saints would be caught up to meet Him, and the dead
saints would be raised ; that the man of sin should be
Louis Napoleon, who would overthrow the Protestant
Church, and the Papacy, and then stand forth, exercising
all the mighty power and working of evil spirits, and claim
ing and receiving for himself the worship of all nations, as
the Christ of God come again upon the earth to establish
His kingdom." 2 After some similar prophecies, he left
1 Letter on certain statements contained in some late articles in the Old
Church Porch, &c. London : Charles Goodall, p. 55. The italics are in
the original. It is no secret that this letter came from Mr. Cardale's pen.
1 Baxter's Narrative, p. 31.

80 Prophesyings in London.
London for a time, and on his way predicted that " he
should be taken away from his wife and family, and
become as a wanderer, without home or habitation."
After passing through his stay in the country in a state
of great excitability, he returned to London. There he
was greeted by Miss Cardale, " Did ye feel the touch of
the enemy ? Did ye mark his deceit ? Watch, for the
enemy lieth in wait." 1 With respect to the prediction
concerning his wife, the prophetess said, " Ye must not
leave her."2 Mr. Baxter explained the opposition
between the two prophecies, by supposing that the time
of leaving his family had not arrived, and that he was
reproved for his haste and rashness in rushing to the
conclusion that his own prophecy would be immediately
fulfilled. Again reassured, he continued to prophesy. Amongst
other things, he declared that Irving was rejected from
the apostolic office, but " should be a mighty prophet, and
be endowed with all power, and go to Scotland, through
the length and breadth of it ; and the enlargement which
the Lord would give him would be so great that that
land could not contain it ; that, as Elijah had under him
the sons of the prophets, so should he have prophets under
him ; that the pestilence had reached its capital, and he
must speedily go forth, ere the pestilence spread, to bear
the Lord's warning to his native land." He was also
" made in power to speak to Mr. Armstrong, declaring
that the Lord had called him to the office of Apostle."
About this time Miss Cardale affirmed "in the power"
' Baxter's Narrative, p. 49. 8 Ibid. p. 50.

Mr. Baxter recants. Si
that Mr. Baxter " was a prophet, and more than a pro
phet," for he " should speak with authority ; that he was
a chosen stone in the temple of the Lord ; but warning
the people not to rest in the vessel, for though he was a
chief stone, yet he was not the Chief Corner-stone."
After many more prophecies, too long to detail here,
especially as they constitute only a small portion of the
almost daily prophesying at this time, and after more
declarations in the power about the truth of his prophetical
office, and his future continuance in it, Mr. Baxter re
turned home, and, amongst other things, predicted that
he and his wife should, the day after the morrow of the de-
liveryof the prediction, be baptized with the baptism of fire.
The non-fulfilment of the latter prophecy first de
finitively opened Mr. Baxter's eyes. And after a long
period of struggle, meditating upon the various utterances
which he had been led to make, how so many were not
fulfilled,1 or were explained away, and passing other
1 The writers in the Church's Broken Unity, p. 259, reckon up forty-
three prophecies of Mr. Baxter which were signally unfulfilled, besides
others. The letter in answer, after showing that Mr. Baxter made mistakes
about several matters of smaller importance, states that "the Narrative is
not properly as he entitles it, ' A Narrative of facts characterizing the super
natural manifestations in members of Mr. Irving's congregation, and other
individuals,' but is a narrative of 'Mr. Baxter's thoughts and feelings, of
revelations made to Mr. Baxter, of Mr. Baxter's words, of Mr. Baxter's act
ings, and of words and actings of others to and concerning Mr. Baxter ; and
in a large proportion of words of Mr. Baxter to and concerning himself, ' "
p. 49. Complaint is also made that Mr. Baxter interpreted his own pro
phecies, whereas interpretation ought to be left to those in authority. It
is clear, after reading and weighing this clever nisi prius answer to the
Old Church Porch articles, and making a liberal deduction from the
original charges, that a large amount remains unaccounted for, which are
plainly destructive of Irvingite claims to real prophesying.
VOL. I. G

82 Prophesyings in London.
circumstances and considerations under review, he came
to the conclusion that he had been utterly mistaken,
and, after first expostulating with his late friends, pub
lished to the world his reasons for receding from their
company. Not only now at the morning meetings on week
days, where the large congregations continued to as
semble at the early hour of half-past six, but also at the
regular services in the Scottish Church on Sundays, the
prophets and prophetesses, or as they were termed*
the "gifted persons," uttered their startling speeches
Whether Irving was reading or praying, or was in the
midst of the most impassioned periods of his orations,
he stopped, and meekly listened to what he conceived to
be the Voice of God. But it was evident that he stood
now upon a footing very different from his position in
former years. He had helped in evoking a new power.
To that power he was forced to bow, and bow he did
heartily and unreservedly according to his nature, what
ever the sacrifice or the effort.
It is also evident that the movement had now
assumed larger proportions. Notwithstanding that it
was still identified in the popular mind with Irving, it is
nevertheless clear that the roots penetrated much deeper
and wider. There were others who saw further than he
did, and were really guiding the nascent fortunes of the
little craft.

CHAPTER VI.
TRIALS AND DIFFICULTIES.
JHE storm which had been gathering in the
heavens soon burst with all its force over
Irving. His teaching upon the Human Nature of
our Lord had for long drawn upon him a great amount of
adverse criticism. A large part of this opposition arose
from the neglect which this part of the Creed of Christen
dom had inherited in the current theology of the day.
The enthusiastic efforts of Wesley and the Evangelical
school had not only concentrated the devotional gaze of
that time, as it should be ever fixed, upon the wondrous
scene enacted upon Mount Calvary, but it had, upon the
principles of showing religion to be such that " whoso
runneth may read," and of evoking pure, ardent, self-
effacing faith, excluded in effect other articles of belief.
The Incarnation was held with a dead and unvivifying
orthodoxy. In saying this, and in painting in general
terms the tone and colour of the religious life at any
period, we should never forget the seven thousand, and
of the many more than seven thousand, " who have never
bowed the knee " to any popular idol. But making all

84 Trials and Difficulties.
just allowance for these, and such as these, the amazing
truths of the Incarnation of the Son of God, and the inex
pressible mercy which that great Doctrine comprises, and
the varied comfort which it brings in the struggling life
of Christians, found but little comparative recognition in
the religious teaching or observances of the beginning of
the present century.
The grand secret of Irving's influence lay in the life
like, natural, vigorous power with which he set forth
the vast truths of Salvation, including especially the
application of them to the needs of individuals. Pursuing
this line of treatment, he was led on, as might have been
anticipated, to unfold the sympathy which the Lord feels
in all the sorrows and trials of His people, in consequence
of His having taken man's nature, and having experi
enced its weakness, and drained in it the cup of suffer
ing. It is impossible to find a finer field for a preacher
who is anxious to kindle in the hearts of his people an
ardent attachment to their Lord and Saviour. And we
can easily imagine the grand style in which Irving expa->
tiated upon it ; for Irving was emphatically the orator,
as distinguished from the rhetorician. Whatever was
heavenly, or pregnant with noble ideas, or conducive to
noble action, was treated by him with a grandeur which,
perhaps, makes him in this respect no unworthy com
petitor even of Demosthenes.
But his temptation to push things to extremes in his
overwhelming treatment of any subject often carried him
too far. He used upon this topic several expressions
which led to the inference that he meant to attribute

Irving's unconscious Heresy. 85
sinfulness to our Lord's Human Nature. It is true that
he denied not only that there never was any sin in His
spotless life,1 but that he himself ever intended to say
that the Lord was a partaker in 2 original sin. About
the question whether the latter statement was involved
in his words, controversy raged for a long time in the
Morning Watch, and in a pamphlet war between Mr. J.
Haldane and Mr. Drummond. There was a violence in
the mode of attack which is hard to account for, except
upon the supposition that prejudice or jealousy were
added to desire for truth and zeal in vindicating our
Lord's Character. Still, allowing for prepossessions and
acrimony, Irving undoubtedly did go much too far in his
rhetorical expressions.3 He asserted that our Lord
took, not the pure human nature of the original creation,
but the fallen nature which Adam transmitted to his
descendants. This was a grievous error, arising from a
misconception of the Incarnation, and especially an
inadequate understanding of the article in the Creed,
conceived by the Holy Ghost, by which the doctrine of the
Incarnation is protected.
1 "If indeed we made Christ a sinner, then all creeds were at an end,
and all Churches, and we were worthy to die the death of blasphemers — to
be stoned by the multitude in the open face of day. But that is out of the
question : only railers can utter it, only fools can take it in."— Letter by Rev.
Edward Irving to Morning Watch, i. 421.
2 " The miraculous conception depriveth Him of human personality,
and it also depriveth Him of original sin and guilt needing to be atoned for
by another ; but it doth not deprive Him of the substance of sinful flesh
and blood — that is, flesh and blood the same with the flesh and blood of
the brethren." — Morning Watch, i. 431.
3 A brief statement of the proceedings of the London Presbytery . ... in
the case of the Rev. Edward Irving. London : Basil Stewart, &c, 1831,.
p. 22.

86 Trials and Difficulties.
Irving really drifted into the error, which in his case had
more of intellectual inadvertence than of positive heresy,
thinking that he was teaching orthodox Doctrine, and
imagining that his strong assertions of the actual Sinless-
ness of our Lord formed a sufficient safeguard. Nothing
was really further from his mind than to do any dishonour.
at all to the Lord, whose love, and mercy, and influence,
and sway on the hearts and lives of His people Irving was
striving to exalt. Had he been met in a spirit of large-
minded love, and found his error pointed out by men who
joined heartily in the positive and valuable truth which
he was inculcating, he might have withdrawn his perilous
and unsound statements. More consideration might have
been extended to a man who denied strongly the result of
the error involved in part of his tenet. But, instead of any
allowance being made, his words were pressed in con
troversy to their extreme acceptation, and whilst Irving
repudiated the conclusions 'which were fathered on him,
he was too haughty to retract anything that he had said.
The first assault was made upon him on account of his
teaching in the year 1828. Mr. Cole, a clergyman with no
cure, hearing that Irving was preaching a new doctrine,
went to the Caledonian Chapel to judge for himself.
After service he proceeded into the vestry, and interro
gated Irving upon the subject. In consequence of the
results of this double investigation, the impertinence of
which cannot be excused, he published a pamphlet with
the accusation that Irving termed the Human Body of
Christ "a sinful substance." As an answer to this,
Irving inserted some additional sermons in a volume he

Attacks on Irving. 87
was publishing on the Incarnation. The attack attracted
a great deal of attention, and Irving continued to defend
himself, and to give explanations in the Morning Watch.
He was charged by others with asserting the sinfulness of
our Lord's Nature. It must ever be remembered, in con
nection with this controversy, that he himself explained
the question at stake in a very different sense, viz., given
the Sinlessness of our Lord in His Human Nature, did
it arise from the inherent sinlessness of the nature which
He took, or from the prevailing influence of the Divine
Nature, which overruled all human infirmities ? In 1829
James Haldane's pamphlet appeared under the title of1
A Refutation of the Heretical Doctrine promulgated by
the Rev. Edward Irving, respecting the Person and A tone-
ment of the Lord Jesus Christ. This led on to the con
troversy with Drummond and others already noticed.
In 1830 Irving published a tract, entitled, The Ortho
dox and Catholic Doctrine of our Lord's Human Nature.
This was brought in the autumn before the Presbytery
of London, who decided, with only Irving's own dissentient
vote, to take measures thereupon. Irving denied that
he was amenable to that body, arguing that by the trust-
deed of the National Scotch Church in Regent Square
the minister thereof must be ordained by a Presbytery in
Scotland, and not by the Presbytery of London. Accord
ingly, he entered his protest, and appealed to the Scottish
Established Church, as being alone possessed of authority
over him and his flock.1 Notwithstanding this protest and
1 Preface to Christ 's Holiness in the Flesh, quoted by Mrs. Oliphant,
Life of Irving, p. 305 (4th edition).

88 Trials and Difficulties.
appeal, a committee was appointed to report upon the
book, and their report was published by the Presbytery, in
cluding an account of the proceedings. They went on to
" excommunicate him from their body," and to order this
sentence to be read from the pulpits of the churches
under the Presbytery. In reply to this a declaration was
made by Irving and the elders and deacons of his
Church, that " we utterly detest and abhor any doctrine
that would charge with sin, original or actual, our Blessed
Lord and Saviour Jesus Christ," including other words to
the same effect, and that the doctrine now expressed was
constantly taught in the church in Regent Square.1
At the meeting of the Assembly at Edinburgh, in
May, 1831", Messrs. Campbell and Scott were condemned
for maintaining the universality of our Lord's Redemption
in contradistinction to the Calvinistic view confining it
exclusively to the elect, the former being deposed from
the ministry, the latter being deprived of his office of
preacher. The anxiety which Irving felt about these
proceedings was shown by the daily Service which he
instituted in order to implore Divine Guidance for the
Assembly, as narrated in the last chapter. He also
retained Mr. T. Carlyle, his old school-fellow, as an
advocate to defend him if formally attacked. But his
case was decided upon the report of a committee. His
book on The Orthodox and Catholic Doctrine of our
Lord's Humanity was condemned, and directions were
given, if Irving preached the doctrine assailed anywhere
in Scotland, that proceedings should be taken at the
1 A Brief Statement, &c.

Condemnations. 89

place where it was preached. At the same Assembly,
Mr. Maclean was condemned for teaching that " the Son
of God took our nature in its fallen, not its unfallen,
state." 1 Soon after this the ebullitions of the " unknown
tongues" absorbed the attentions of Irving's enemies,
and alienated many of those who had hitherto stood his
staunch friends. The latter were unaffectedly grieved to
move against their loved pastor ; but they could not endure
the interruption of their Services by the violent utter
ances of the prophets, and he was unalterably fixed in
his regard of them as the Voice of God. A gulf, ever
widening, opened between the two parties.
At length, in 1832, the trustees of the Church, with
the opposition only of Mr. Hamilton, Irving's brother-
in-law, applied for the opinion of Lord St. Leonards,
then Sir Edward Sugden, who advised them to complain
to the'London Presbytery, with a request for the removal
of their minister. Irving had before begged the elders
not to take such a step. But now, when armed with the
eminent lawyer's opinion they came to him with an
appeal to give way by silencing the obnoxious prophets,
he took a few days to consider his answer. On the next
Sunday he pointed out to his followers that they must
assemble elsewhere in private houses, and on the day
after wrote to the elders, saying, " If it be so that you,
the trustees, must act to prevent me and my flock from
assembling to worship God according to the word of-
God in the house committed to your trust, we will look
unto our God for preservation and safe-keeping."
1 Morning Watch, v. 85.

90 Trials and Difficulties.

The appeal to the Presbytery was now made, and the
latter body met in April to hear the case. The modera
tor was a Mr. James Brown Reid. Mr. Mann, one of
the trustees, appeared to support the complaint, and Mr.
Cardale accompanied Irving to conduct the defence.
The business of the day was opened by prayer. When the
moderator, in the course of the prayer, asserted that the
court was met together in . the name of the Lord Jesus,
Taplin, in a loud voice, after some sentences in an
unknown tongue, declared, "Ye are not met in His
name ; ye are met in your own name ; ye are met in
your own name. Beware ! beware ! tremble ye, tremble
ye before Him." 1 Mr. Mackenzie, an elder of the Church,
who entirely sympathized with Irving, and who with two
other elders 2 went with him when he was shut out from
Regent Square,3 was the first witness examined. The
proceedings were directed chiefly towards proving the
question of fact respecting the utterances of the prophets.
Taplin, who succeeded him, was strong in asserting that
the prophets spoke by inspiration, and not from any
movings of their own Spirits, so that " it was not they
that spoke, but the spirit of God that spake in them."
Irving made a copious and eloquent answer to the
charges, which is satisfactory upon the question of his
own thorough uprightness, guilelessness, and conscien
tiousness in the matter, and was marked by dignity and
by strong religious feeling.
Towards the end of the proceedings a characteristic
1 Evidence, p. 3, note.
2 Narrative of Apostles' Work, &c, p. 20.
3 Oliphant's Life of Irving, ii. 264, ed. 1,

Irving s Trial in London. 91
scene occurred. Mr. Mann asked whether Irving con
sidered " that he had acted fairly and honestly by the
Presbytery in not acknowledging to them that Miss Hall
had been acting under delusion." After a condemnation
of this question by the moderator, Irving cried out, " She
is one of the lambs of my flock ! she is carried in my
bosom. Oh ! she is one of the lambs of my flock ! and
shall I bring one of the lambs of my flock, who may have
been deluded and led astray, before a public court ? Never,
never while I have a pastor's heart ! "
The decision of the Presbytery might have been antici
pated from the first. Irving is said to have consulted
Lord Melbourne as to whether he could set the Scotch
authorities at defiance. The answer of the future prime-
minister was characteristic of his shrewdness and penetra
tion. Having heard what the great preacher had to ad
vance in his own behalf, he replied, " Your arguments are
admirable, but you must submit." Irving wished there
fore now only to postpone the operation of the act of
expulsion till after the ensuing Sunday, when he intended
to administer the Holy Communion for the last time in
the church in Regent Square. According to the Scot
tish custom the "tokens" were given to those who were
going to communicate, and the usual fast before reception
had been kept on the Thursday, when on the Friday1
morning the gates were found closed, with the order of
the Preebytery affixed to the doors. When the congre
gation assembled in the early dawn, they found Irving,
who had been served with the notice only the evening
1 Morning Watch, v. 444.

92 Trials and Difficulties.
before, and did not believe that the exclusion would be.
so promptly put in force, standing bareheaded in silent
prayer in front of the church. A large room was soon
found in Gray's Inn Road, where Robert Owen, the
Socialist, used to deliver his addresses. Here on the
6th of May about eight hundred communicants met to
gether, and here, small though it was for their wants, and
accompanied by unpalatable associations, Irving and his
congregation continued to worship for several months.
During this time Irving used to preach in the open air in
many parts of London, so that his influence extended far
beyond the limits of the room used by him. But his
troubles, added to the incessant labours of the last ten
years — for his holidays with many sermons in the week
would have been overwhelming work to most men — had
a serious effect upon his health, and he showed the first
symptoms of his approaching decline.
Before long he moved into a house in Newman Street,
attached to which was a large picture-gallery, formerly
occupied by West, the celebrated painter, which was pre
pared for his new Church. " The room adopted for their
meetings was fitted up in the usual style of pews and
galleries, as in a church ; instead of a pulpit, however,
there was constructed at the upper end of the church a
raised platform, capable of containing perhaps fifty per
sons. The platform was ascended by steps, and on the
front of it were seven seats ; the middle seat is that of
the angel, the three on each side of the angel are elders.
Below them, on the steps and in a parallel line, are seven
other seats belonging to the prophets, the middle seat

Moves into Neivman Street. 93

being allotted to Mr. Taplin as the chief of the prophets.
Still lower, in a parallel line, are seven other seats appro
priated to the deacons, the middle seat being occupied
by the chief deacon. This three-fold cord of a seven
fold ministry was adopted under direction of the utter
ance. The angel ordered the service, and the preach
ing and expounding was generally by the elders in
order, the prophets speaking as utterance came upon
them."1 It will be observed what an advance had been made
in these arrangements from the order of Scottish Presby-
terianism, but it is noticeable that the opening service,
which took place on a Wednesday evening, October the
24th, was conducted exclusively by Irving, except as far
as regards utterances by the prophets, who appear to
have been in great activity. During an exposition of the
first chapter of the First Book of Samuel, a voice was
heard: "Oh, but she shall be fruitful! Oh! oh! oh!
she shall replenish the earth ! Oh ! oh ! she shall re
plenish the earth and subdue it — and subdue it." Soon
after : " Oh ! you do grieve the Spirit ! you do grieve the
Spirit! Oh! the body of Jesus is to be sorrowful in
spirit ! You are to cry to your Father — to cry, to
cry in the bitterness of your souls ! Oh, it is a mourn
ing, a- mourning before the Lord ; a sighing and crying
unto the Lord because of the desolations of Zion —
because of the desolations of Zion — because of the
desolations of Zion!" Irving preached upon recon
ciliation to God, and in the midst of an exhortation
' Baxter's Irvingism, p. ii.

94 Trials and Difficulties.
to his hearers to believe that " there is a salvation in
Christ for every one of you," the voice of Mr. Drum
mond is heard: "Ah! shut Him not out — shut not out
your Saviour ! Ah ! you are proud of your dignity !
Ah ! truly your power is fearful ! Ah ! you have a power
of resisting your God — you have a power of resisting
your salvation ! Ah ! you are not straightened in your
Father ; you are straightened in yourselves ! Oh ! re
ceive Him now ! The day is almost closed. Ah ! enter
now ! Delay not — delay not — delay not. Ah ! where
fore stand you back ? " Upon Irving's resumption of his
discourse, taking up the strain of the prophet, and say
ing, "Shut not the Lord out, the Spirit of the Lord
speaking in His servants," the voice again breaks forth :
" Oh ! I have set before thee — Oh ! I have set before thee
an open door ; oh ! let no man shut it ; oh ! let no man
shut it." Afterwards a lady speaks: "Ah! will ye de
spise — ah ! will ye despise the blood of Jesus ? Will ye
pass by the Cross, the Cross of Jesus ? Oh ! oh ! oh !
will ye crucify the Lord of Glory ? Will ye put Him to
an open shame ? He died — He died — He died for you—
He died for you ! Believe ye — believe ye the Lamb of
God ! Oh ! He was slain — He was slain, and He hath
redeemed you — He hath redeemed you— He hath re
deemed you— He hath redeemed you with His blood !
Oh! the blood— the blood— the blood that speaketh
better things than the blood of Abel, which crieth mercy
to you now— mercy to you now ! Despise not His love
—despise not His love— despise not, His love !" Another
utterance, not this time by a lady, was : " Oh ! grieve

Opening Service. 95

Him not ! Oh ! grieve not your Father ! Rest in His
love ! Oh ! rejoice in your Father's love ! Oh ! rejoice
in the love of Jesus — in the love of Jesus — oh ! for it
passeth knowledge ! Oh ! the length ! oh ! the breadth !
oh ! the height ! oh ! the depth of the love of Jesus !
Oh! it passeth knowledge! Oh! rejoice in the love of
Jesus ! oh, sinner ! for what, for what, for what, what, oh,
sinner, what can separate, separate, separate from the
love of Jesus ? Oh ! nothing, nothing ! Oh ! none can
¦ pluck you out of His hands ! Oh ! none shall be able
to pluck you out of your Father's hands ! "
When the sermon was ended, Irving announced that
the church would be free throughout, with no letting of
pews ; that it was to be open fourteen times a week, ten
to the public and four only to the members of the
Church, with a few other " devout persons," admitted by
ticket, the porch only being open to others. He had
hardly concluded when Mr. Drummond called out : "Ah!
be ye warned ! be ye warned ! Ye have been warned.
The Lord hath prepared for you a table, but it is a table
in the presence of your enemies. Ah ! look you well to
it ! The city shall be builded, ah ! every jot, every piece
of the edifice. Be faithful each under his load — each under
his load ; but see that ye build with one hand and with
a weapon in the other. Look to it — look to it. Ye have
been warned. Ah ! Sanballat, Sanballat, Sanballat, the
Horonite, the Moabite, the Ammonite ! Ah ! confederate,
.confederate with the Horonite ! Ah ! look ye to it, look
ye to it!"1 1 Oliphant's Life of Irving, p. 381, 384, ed. 4.

96 Trials' and Difficulties.

Such was the service with which the new church in
Newman Street was inaugurated. Irving appears to
have been hardly comfortable in various relations of his
new quarters. He was the Angel of the Church — so he
regarded himself — and had the Apostle under him, and
yet the Apostle was over him.1 The system was not yet
developed, but he who had reigned supreme for many
years with only a distant authority over him, which, if it
interfered arbitrarily, seldom interfered, now found a
frequent intrusion of a superior power raised by his
own principles, and set up by his assistance. But he
was a man to carry through what he had undertaken
unflinchingly to the end. He bowed to the prophets
and apostles conscientiously and unhesitatingly.
Another, and perhaps a severer, trial was impending,
which may best be related now. The General Assembly
of the Church of Scotland gave orders in the session in
1832, by means of a commission then sitting, to the
•Presbytery of Annan, which had originally ordained
Irving, to take proceedings against him. In consequence
of this, the latter body wrote to him asking if he was the
author of The Orthodox and Catholic Doctrine of our
Lord's Human Nature, The Day of Pentecost, and a cer
tain article in the Morning Watch. Irving, with the
candour and chivalry that ever characterized him, imme
diately acknowledged the authorship. In consequence
of this he was summoned to reply upon a charge of here
tical teaching on the subject of our Lord's Human Nature.
1 This is of course contrary to Irvingite arrangements, but see Irving's
own letter to Mr. Alan Ker, Oliphant, ii. 383.

The Trial at Annan. 97
With one exception, the Board before whom he was to
appear consisted of unknown men.
On March 13th, 1833, accompanied by Mr. David
Ker, a Mr. Smith, and the Rev. David Dow, a minister
of the Church of Scotland, formerly of Irdngray, " who
had some time before received the gift of tongues and
prophecy," Irving appeared in the parish church of
Annan. It was filled with a dense crowd of some 2000
persons. A long indictment was read, and, after some
preliminary discussion, Irving spoke in his own defence,
denying that his real opinions were truthfully represented,
and demurring to the competency of the tribunal. " I
stand not here," he concluded his address, " by constraint,
but willingly. Do what you like. I ask not judgment
of you ; my judgment is with my God." x He was
condemned by the clerical members of the Presbytery,
who delivered their opinions one by one with unbroken
unanimity. At the end, when the moderator, before
pronouncing sentence of deposition from the ministry, had
asked the senior member of the Presbytery to offer up
prayer to Almighty God, in the twilight of the evening,
the voice of Mr. Dow was heard : — " Arise, depart ! arise,
depart ! Flee ye out, flee ye out of her ! Ye cannot pray !
How can ye pray ? How can ye pray to Christ whom ye
deny ? Ye cannot pray ! Depart, depart ! Flee, flee ! "
.There was only one candle in the church, and it was long
¦ before it was discovered where the voice proceeded from.
Confusion ensued upon the discovery, and Mr. Dow
rose to leave the church. Irving followed his example,
1 Oliphant's Life of Irving, p. 394, ed. 4.
VOL. I. H

98 Trials and Difficulties.

saying with great vehemence, when the crowd did not
give way as he desired, "Stand forth! stand forth!
What ! will ye not obey the voice of the Holy Ghost ?
As many as will obey the voice of the Holy Ghost let
them depart."
So Irving left the church of Annan, where he had
been ordained, and was thereupon expelled by the
Presbytery from the ministry and membership of the
Established Church of Scotland. After preaching out of
doors in various places, he returned to London to the
little community in Newman Street.
But these were not the only trials and difficulties which,
during the period to which this chapter relates, beset Irying
and his co-religionists. It has been said that Mr. Baxter,
after having been received as a prophet, and declared by
prophecy to be a prophet, and having delivered prophecies
which were received both at the time of their delivery and
afterwards as true and important prophecies, had recanted,
and declared himself to have been deluded. He came
with this announcement to Irving on the morning of his
trial before the Presbytery of London, and must thereby
have seriously added to the poor man's trouble and em
barrassment. And, in the unsettled state of men's minds,
the publication of his " narrative " of the events connected
with him was a great discouragement. Besides this, Miss
Hall, a governess in the family of Mr. Perceval, who was
afterwards one of the apostles, declared that she too had
been deluded, and left the Body, and adopted a different
course of life.
Doubts also had repeatedly arisen respecting Mr.

Troubles amongst the Prophets. 99
Taplin himself, " the chief of the prophets." " Mr.
Taplin has been again and again convicted of false
prophecy, and again and again received as a true pro
phet. 1. When the congregation was in the Scotch
Church, Regent Square, Mr. Taplin, in the voice of pro
phecy, rebuked Mr. Irving. Mr. Taplin was rebuked by the
utterance from Miss E. Cardale, and after some days con
fessed that he had harboured unjust thoughts against Mr.
Irving, and had spoken this rebuke by the power of an evil
spirit. 2. When the congregation was in the bazaar and
Gray's Inn Road, Miss E. Cardale called in utterance for
some individual in the congregation to come forward and
confess his sin ; that a gross sin had been committed
against the Lord. After some time Mr. Taplin came for
ward and confessed that he had been guilty of speaking
his own mind, and mingling his own thoughts with the
utterances. This was recognized as the sin rebuked.
3. The Sunday after Mr. Irving's burial, Mr. Ryerson
was preaching in Newman Street, and showing how a man
may have the gift of the Spirit without the grace of God
in his heart, alluding, as was generally understood, to Mr.
Taplin, when Miss E. Cardale broke out in a most ap
palling utterance, and took up Mr. Ryerson's words, and
said, ' He never had it ; he never knew it ; ' and went on
to describe Mr. Taplin's case, as it was fully understood
to intend, as most perilous in his own personal circum
stances,' and in the manner he had misled the Church." x
Indeed Taplin's anomalous conduct must have been a
1 Baxter's Irvingism, pp. 41, 42, 44 ; Church's Broken Unity, Irving
ism, pp. 232, 233.

ioo Trials and Difficulties.
constant source of embarrassment. Dr. McNeile reports
thus of a meeting which he was induced to attend at
Albury : " ' In reading in the Spirit,' i. e. the Holy Spirit
reading in him, his (Taplin's) deviations were palpably
incorrect. One of them was the omission of an import
ant word, to the utter marring of the sentence. That
Mr. Taplin should make a mistake in his reading might
be very natural ; but that the Holy Spirit, speaking by
the physical organ of Mr. Taplin, should misrepresent the
Holy Scriptures was more than I could receive 
Before I left the house I plainly declared my judgment
in the matter to Mr. Irving. His reply was strange, and
highly characteristic of the system : but it was private,
and I do not feel at liberty to quote it." x These troubles
added to the trials and difficulties which now beset the
little ship before it was yet fairly launched upon the
ocean. Indeed the extreme difficulty of managing the pro
phets soon showed itself. A power had been brought out
which claimed to be a direct emanation from Heaven,
indeed from the Holy Ghost Himself. Yet it was a power
which was in its nature eminently free from the control
of the persons who were supposed to be the means of its
exercise. Such a power, if let loose, was sure to wreck
the vessel.
Palpable cases of its abuse soon came to light, and
were referred to Satanic agency. A very painful instance
was the following : — A country clergyman had two twin
children, who, whilst their father and mother were away
1 McNeile's Letters to a Friend, p. 1 13.

Supposed Evil Spirits. 101

from home, from some unexplained cause began to
speak, as was supposed, in prophecy, though they were
only seven years old. The parents, upon the receipt of
the intelligence, immediately returned, and after observ
ation became fully convinced that the Holy Spirit of
God was speaking through their children. What they
said at first " was of a very heavenly character." But by
degrees this wore off, and they gave utterance to many
strange and extravagant orders, and at last forbade a
marriage which was going to take place. This brought
matters to a crisis, and the passage in the Bible occurred to
the parents : " Believe not every spirit, but try the spirits
whether they are of God." The father and his curate
happened to discuss the mode of doing this in the pre
sence of the children, when the boy cried out, " Ye may try
the spirits in men, but ye may not try them in babes and
sucklings." This speech had the effect of postponing
the trial till the next morning, when the father deter
mined to pursue it. The boy again cried out in a loud
voice, " Ye shall not try the spirit." The father said, " I will
try the spirit by the Word of the living God." The boy
answered, " If ye try the spirit, ye shall be chastised."
The father then read the third verse of the fourth chapter
of the first Epistle of St. John, adding that it was God's
Word, and that he would not be prevented, and then
broke down under stress of feeling. On this the curate,
after reading the same verse, put his hand on the boy's
head, and said, " Thou spirit which possesseth this child,
wilt thou not confess that Jesus Christ is come in the
Flesh ? " The boy answered loudly, " I will not." When

102 Trials and Difficulties.
his sister was questioned she said nothing. The evil
spirit was then commanded to depart. The boy
looked pale, and was quite cold, and said he felt some
thing like a cold fluttering, and then it left him. After
a short time he cried out that it was coming again. He
was told, " Resist the devil, and he will flee from you."
They all prayed together, and the spirit never more
returned.1 This was the first noticeable instance, and set Irving
at once upon an examination of every spirit, and only
those were allowed to prophesy who had been before
approved. The following question was put to the prophet
who claimed possession of the " gift : " " O thou spirit, dost
thou believe that Jesus Christ is come in the flesh ? "
Other cases occurred, where the arrogated gift of pro
phecy was so evidently inconsistent with what is right
and good, that the conclusion was come to that Satan
and his angels were engaged in marring the good work
of God. This conclusion, and the care exercised in ex
amining and controlling the " spirits " according to scrip
tural directions, only confirmed in their belief the believers
in the supposed spiritual manifestations. Still these cases
produced much general perplexity, and decided in an
adverse direction many waverers.
Other discouragement came from the refusal of many
other men, who had agreed with the earlier part of the
movement, to cast in their lot with the new religionists.
To Irving's great disappointment, Mr. Story of Ros
neath, Mr. Campbell of Row, and his own recent assist-
1 Norton's Restoration of Apostles and Prophets, pp. 74, 75.

Refusals to join in the Movement. 103
ant, Mr. Alexander Scott, all stood aloof. The former
had attended one of the prophetic meetings at Albury, as
has been related, and witnessed the earliest outpouring in
his own parish. For a long time hopes were entertained
that he would be induced to join, and prayers were
largely offered up for his conversion, and he was looked
upon as a future Apostle. His accession, both from his
great reputation and from his high personal character,
would have been of much importance. But, however
highly he valued his friends amongst the Irvingites,
however much he approved of the earnest self-sacrifice
and devotion which marked their life, yet " the Divine
origin, and inspiration, and special guidance," which
they claimed for their body, "he, having known its
beginning and needfully scanned its progress, never could
admit." 1 Nor did Mr. Campbell, whatever were Irving's
earnest solicitations, draw even as near as that.
Besides these, the Macdonalds, who shared with Mrs.
Caird the "outpouring" in Scotland, never could be
prevailed upon to acknowledge the claims and doings of
their brethren in the south. They could not but " mourn
for their very great blindness."2 As the apostles ap
pealed "almost solely to an assumed prophetic voice
calling them to such an office," they " dared not receive
them as apostles." 3 They solemnly warned them of the
danger they were in " from erroneous views of the work
of the spirit," " giving the lordship to the Spirit and not to
Christ." 4 So that in the quarter whence above all the
1 Life of Robert Story, p. 236. 2 Lives of the Macdonalds, p. 212.
3 Lives of the Macdonalds, p. 215. i Ibid. p. 220.

104 Trials and Difficulties.
new Community expected to receive support, their claims
were rejected.
Added to these defections in Scotland, we must
reckon, as probably of even greater importance, the cold
attitude of numerous Evangelicals in England, who had
either joined or sympathized in the earlier prophetical
investigations. Two representative men, Daniel Wilson,
who became Bishop of Calcutta in 1832, and Hugh
McNeile, late Dean of Ripon, were found, as will be re
membered, amongst the attendants of the Albury councils;
and both of these, as was notably the case with the latter
of the two, held strong opinions about the millennium
and our Lord's Reign upon earth. But neither of them —
and they were followed by the large body of Evangelical
Churchmen — received the so-called prophetical manifest
ations. Dr. McNeile's case is a very strong one, because;
being Rector of Albury for a long time during the de
velopment of the Irvingite system, i. e. till A. D. 1836, he
had ample opportunity of judging about the merits of
the new religion. Great anxiety was shown to gain him
over. " On one occasion," he writes, " a prophecy to this
effect," i. e. that God Himself declared I would join this
affair, " was addressed to me personally, with all pomp
and power of manner and voice, by Mr. Baxter, when in the
plenitude of his own assurance, and of their confidence ,
in him as peculiarly and highly gifted." * Any one who
would read Dr. McNeile's Letters to a Friend who has
felt it his duty to secede from the Church of England would
1 Letters, &c, by the Rev. Hugh McNeile, M.A., Rector of Albury,
Surrey, p. 109.

The False American. 105
find what was the opinion which an observer so competent
both by talents and opportunities, and so likely to be im
partial and perhaps favourable, from his early participa
tion in council, entertained respecting the new movement.
The narrowing of it in England, as well as its narrowing
in Scotland, must have been found to be greatly dis
couraging, especially when hopes were so lofty and views
had been so enlarged.
Another incident occurred which added to their em
barrassment. In the spring or summer of 1834 a man
with his wife and family came from America, saying
that he had been deputed by a congregation in that
continent, where the gifts of the Holy Spirit had been
shed, to ask that spiritual ministers should be sent over
to teach them more perfectly the way of the Lord. He
was received most favourably by the congregation, and
Irving showed him his wonted and generous hospitality.
Various utterances were given declaring the great work
which the Lord would do in America, and Mr. Taplin
" addressed the missionary in the power, and, calling him
out from those around, gave him a prophecy, that he
(the missionary) was chosen of God to be an angel and a
mighty prophet to gather God's people and build up
God's Church in America. Mr. Caird and Mr. Ryerson
were by the prophets deputed to go over to America
to instruct the people, and the messenger remained
for a season in London." Irving went so far as to
offer him " his place in the Newman Street church ;
and on several occasions he preached in Mr. Irving's
stead." Mr. Caird and Mr. Ryerson, meanwhile, crossed

106 Trials and Difficulties.
over to America, and after the greatest difficulty, for
the man's information proved incorrect, discovered a
congregation which pretended to spiritual gifts, but " was
universally shunned, as neither moral nor correct." There
was nothing in the congregation that Messrs. Caird and
Ryerson could approve : they considered them to be
under the influence of evil spirits, who prompted " the
most extreme extravagancies." But the members of it
knew the man. He had there passed himself off as
Irving's nephew, and had been turned out by them for
bad behaviour. He took himself off from London about
the time that news arrived from the two emissaries.
The course of events has been, to some degree,
anticipated in order that the ground may be cleared for
a description of the construction of the new building.
We have traced the lines which converged from various
quarters, and met together at the end of Irving's ministry
in Regent Square. We have seen block after block
struck away, if a variety of metaphors may be admitted,
and the ship sent fairly adrift. The hull is now upon
the waters, and we have to narrate the appointment of
officers of various grades, the entire re-arrangement of
posts in the vessel, the construction of fresh machinery,
and the erection of masts and rigging upon new prin
ciples.

CHAPTER VII.
ORGANIZATION.
|HEN Irving and those of his congregation
who followed him were expelled from the
Caledonian Church in Regent Square they
owed, as they conceived, spiritual allegiance to
no religious body, and they were, therefore, free to make
for themselves whatever arrangements commended them
selves to their judgment and conscience. This, therefore,
may be regarded as the beginning of their independent
life. Their corporate, official existence dates from this
time. The Members of the Body at the present day
refuse to be bound by anything anterior, and thence
forward only by what has been corporately transacted
and is strictly official.
It may be well, perhaps, to take a short survey before
we proceed further.
The movement had hitherto been conducted chiefly
in connection with Irving's Congregation under the Pres
byterian Church of Scotland. Many English churchmen
had joined in it, besides several dissenters. In the later
stages of the movement, the chief impulse had been
given by these English churchmen and others. Irving's
name, and the attraction of his preaching and presence,

108 Organization.

had added reputation and lustre. But he was more
a consenting party than a prime mover, except so far as
the movement had resulted from principles of which he
was the leading expounder. Indeed his congregation,
though far the largest, for it included nearly a thousand
members, was not the earliest. Before he left Newman
Street, another assembled regularly under the Rev.
Nicholas Armstrong, M.A., an Irish clergyman of the
Church of England. So that although the prophetic
utterances were first publicly made in Irving's church,
yet the first congregation of the new sect was not his,
even in the Community to which an appellation derived
from his name was popularly assigned.
But when the standard of a Body independent of all
the religious associations in Christendom was first un
furled, the only tie which held the new associates together
was the bond of a common belief. No signs existed of
that highly-wrought organization which was afterwards
constructed, and which made this Body, perhaps, the
most elaborately systematic, and the most mechanical
of all societies upon earth. Excepting so far as the
ebullitions of the prophets turned or stopped the chariot-
wheels, the order was that of Presbyterians or other
dissenters, and the sole conduct was in the hands of one
minister. Only two independent congregations now
existed. We must go back before some of the events re
counted in the last chapter occurred, in order to trace
clearly the several steps in the construction of the new
building.

Evangelists. 1 09

During the time when the young men were meeting
together to seek for the gift of prophecy, many words of
warning and encouragement were spoken to them, and
promises were given, pointing to some future call and
designation to office. Instigated partly by these ad
dresses, and led too by the promptings of their own
hearts, several of the young men were anxious to go out
into London to proclaim the new Gospel. Irving gave
his sanction, and they went forth into the public streets
and squares, and preached the downfall of Babylon, the
nearness of the Lord's Coming, and the free mercy and
love of God to all who turn to Him in thorough repent
ance. The efforts of these new ' Evangelists ' met with
success. Many fresh adherents were collected, notwith
standing the strong opposition which was made on the
part of people who had no belief in the special doctrines
which were thus put forth, or did not approve of the way
of practising or disseminating them. This was the first
sprouting of the order of Evangelists, who afterwards
played a prominent part in the operations of the Body.
The first rise of another, and that the chief, of the
four orders of the ministry, according to Irvingite tenets,
soon followed. Prayers to God that Apostles might be
sent to conduct and perfect the work of salvation upon
earth had been frequent from the time that the move
ment took a definite and practical turn. Such had
been offered up at Port-Glasgow, and in that neighbour
hood ; and this had in course of time become, so to
speak, a staple subject of supplication, especially during
the summer and autumn of 1832; so that the idea of

no Organization.

the mission of new Apostles was now familiar to the
minds of the devotees, and they were prepared for a
declaration by the word of prophecy, at a private prayer-
meeting, that one of the company should be an Apostle,
coupled with an exhortation to " the exercise of his office
in conveying the Holy Ghost by the laying on of
hands."1 At the conclusion of the first service2 in Newman
Street, when Irving, as pastor, was on the point of pro
nouncing the usual blessing, Mr. Drummond " rose in the
power of the Holy Ghost, and blessed the people. The
next evening what was our joy on hearing Mr. Cardale
speaking in the power of the Spirit. Many utterances
followed in much connection of subject with reference to
Zech. x., Joel ii., Psalm xxix., on the planting of the
cedars of Lebanon in the house of the Lord. At the
conclusion of the service, on the Monday following, Mr.
Cardale blessed the people in the power of the Spirit as
Mr. Drummond had done two days before : the first bud
dings, although we knew it not, of the coming apostle-
ship ; and a few days after, while Mr. Cardale was in
prayer, asking God for the outpouring of His spirit
upon the Church, there came a word of prophecy, de
claring that the Lord had called him to be an apostle,
and to convey His holy unction. The next morning
Mr. Irving, narrating the dealings of the Lord in the
designation of Mr. Cardale, solemnly addressed him
1 Chronicle, p. 9.
2 The date of this in the Narrative is given as Oct. 19. — Norton, p, 64
Mrs. Oliphant speaks of it as Wednesday, Oct. 2$.—Oliphant, p. 382,
ed. 4.

Mr. Cardale.

in

accordingly, adjuring him to be faithful/and warning him
of the exceeding great responsibility and awfulness of his
office. Also warning us against any idolatry or undue
exaltation of a man, inasmuch as the whole Church was
apostolic, and, instead of needing to lean on any man,
was itself ' the pillar and ground of the truth.' " 1
Such was the call and appointment of Mr. Cardale to
the office of Apostle. He did not enter upon the active
duties of that post till the ensuing Christmas. Mr.
Cardale was by profession a solicitor, and, as will be
remembered, had assisted Mr. Irving in that capacity
when the latter was on his trial before the London Pres
bytery. He had also gone with Dr. Thompson and Mr.
Henderson to examine into the alleged manifestations of
the Holy Spirit in the west of Scotland. Having formed
a favourable estimate of them, he returned to London,
and at once came to the fore-front of the movement.
Prayer- meetings were held regularly in his house, and
the first utterance in England occurred there. Mrs.
Cardale, Mr. Cardale himself, and his sister, Miss Emily
Cardale, were amongst the earliest prophets. And in
several respects Mr. Cardale, though not specially fitted
for evangelizing, nor likely to attract or influence to any
appreciable extent the outside world, was adapted to be
the real guide in the main of the Community. He was
possessed of an iron will, for on one occasion he is said,
when his brethren refused to adopt his opinion, to have
• taken up his hat, saying that he could not return till
1 Restoration of Apostles and Prophets, p. 65, quoting from the Narra
tive.

ii2 Organization.

they agreed to follow his recommendations. At the
critical period of the history of Irvingism, when frustrated
hopes and falsified prophecies, and the wrench caused by
the introduction of Catholic rites and customs, nearly
proved the ruin of the sect, its survival was mainly due to
Mr. Cardale's firmness and tact, which proved him to be
a pillar of strength. But, as in the case of many strong-
willed men who are placed in positions of rule, the
tendency in him to an imperious exercise of authority
has often formed a ground of complaint. His con
troversial writings show him to have been, except in
theorizing, a man of remarkable caution — a habit which
was doubtless fostered in his professional life. He has
displayed also a calm judgment and great powers of
organization and administration, often with skill recon
ciling claims appearing to be antagonistic, and marking
out distinct provinces for subordinates. And he must
have been a man of considerable ecclesiastical learning
as well as ingenuity.
The Liturgy or Prayer-book of these people, which
is unquestionably a remarkable production, is chiefly due
to him, and if it evinces the errors of amateurs, neverthe
less it shows a fair acquaintance with the liturgical lore
of the Catholic Church. So do the Readings on the
Liturgy, which have issued from the same hand. He
seems to have impressed his caution and astuteness,
derived perhaps originally from his legal habits of deal
ing with opponents generally, upon this elaborately
organized sect.
At the time that these events were occurring in New-

Drummond named Pastor. 113
man Street, the church at Albury was also in process of
construction. Through the refusal of Dr., then Mr.
McNeile to take part with them, Mr. Drummond and
his friends found themselves assembling together without
any definite mission or authority. This state appears to
have caused them great anxiety. For amongst the other
points of doctrine or discipline which had previously
met with unmerited neglect, and were now treated
in the Church generally with all the eagerness of fresh
discovery, was the idea of order, government, and
mission for the Church of Christ, descending first
from Above, and afterwards transmitted by unbroken
and authorized succession within the Church itself after
the earliest precedents. In all their meetings therefore
at Albury Park, they first with confession of sin
acknowledged their "defective and wrong condition
in assembling apart from their ordained pastor, the
clergyman of the parish." 1 And they prayed earnestly
that Almighty God would vouchsafe to declare His will
by raising up prophets to guide His people. This state
of things continued for some months, when at last one
amongst them began, as they thought, to " speak with
tongues and prophesy." They now prayed that by the
power thus manifested some one might be appointed
pastor over them. In London, on the 20th of October,
the day after the first meeting in Newman Street, one of
the prophets, to the surprise and joy of the Albury
converts, named Mr. Drummond pastor of Albury.
But, when they came to reflect upon this mode of
1 Restoration of Apostles and Prophets, p. 105.
VOL. I. I

U4 Organization.

appointment, doubts arose. Some urged that an outward
ordination was necessary, instancing the appointments
by imposition of hands recorded in the Bible. Others
thought that a declaration of the Divine Will by the
mouth of a prophet could not be gainsayed, and of itself
conveyed the appointment without any further action.
In the midst of this perplexity another prophet bid them
wait, inasmuch as they knew not as yet the meaning of
ordinances and their want of them : they should cry to
the Lord, in the certainty that He would hear their
prayers. So they continued in London and at Albury
till Christmas in this rudimentary and undeveloped
condition. Mr. Cardale, who was now the only apostle, and Mr.
Taplin as prophet, had gone down to Albury for Christ
mas, in accordance with a word of prophecy, and on the
eve of that holy Festival, in the evening, joined the rest
of the believers and others then present in their meeting
for prayer. Immediately after prayers, "'the Spirit
came upon ' Mr. Cardale, and he ordained Mr. Place, a
young man present, who had been previously called by
the word of prophecy, to the office and work of evangel
ist." On Christmas Day they all expected that at the
morning service some word would be spoken by one of
the prophets about ordination, as their minds were full of
that subject. But nothing came to them. In the even
ing they were anxious about the mode of celebrating
the Holy Sacrament, as they ^had been ordered to do.
Mr. Drummond, as pastor, was in doubts, and was
anxious to learn more before he ventured upon the

Consecration of Drummond. 115
Celebration. It is clear that he felt doubtful about his
own authority to act. The rest of the occurrences shall
be narrated in the words of an eye-witness : —
"At the commencement of the usual meeting for
prayer, on Wednesday evening last (26th current), the
Lord spoke a searching word through Mr. Caird while Mr.
Drummond was reading the thirty-third Psalm ; the
substance of it was a warning against trifling with God
and with sin. Before singing, Mr. Drummond warned the
people against coming there without knowing why. He
saw some who, he feared, were ignorant that the purpose
of this meeting was to pray unto the Lord for the out
pouring of the Holy Ghost, and the revival of all His
gifts to the whole Church everywhere throughout the
world ; and unless they could join sincerely in this, the
prayer would be a wavering prayer, which the Lord
would not hear. After the psalm, Mr. Drummond said
there were some amongst them who he knew were very
anxious concerning the ordinance of the Lord's Supper,
and he requested the brethren who might be led to pray
to make this a subject of special prayer: he then called
upon the elder, Mr. Bayford, to read and pray. Mr.
Bayford read Luke iv. During the prayer, while be
seeching the Lord to make known His mind regarding
ordinances, the Spirit broke forth in Mr. Drummond,
saying, ' It is the Lord's will : it is His will that the
ordinances of the Lord's Supper be observed in this
church; it is His will.' Then the Spirit, through Mr.
Caird, called on us to rejoice that the Lord had heard
the prayer of the destitute, and said, ' Be ye prepared to

1 1 6 Organization.

keep the feast with desire ; desire ye to do this in
remembrance of Jesus ; the Lord will feed the hungry,
but the rich He shall send empty away.' Mr. Bayford
concluded his prayer, and Mr. Drummond desired the
Church to sing the thirty-sixth paraphrase, which contains
the words last quoted by the Spirit. While preparing to
sing it, the Lord spoke through Mr. Taplin a long time
in a tongue, and then said, ' The Lord ordains by you,
who have been called to be the angel of this Church, to
feed this people with the Body and with the Blood of
the Lord : the meek ones shall be fed, but the proud
consumed.' Mr. Drummond then called on the Church
for thanksgiving to the Lord for the mercy He had
shown, but told them to remember we still required the
counsel of the Lord in this matter, and added, ' I may
give you the bread and the wine, and you may press the
bread with carnal teeth and touch the wine with your
lips, but this is not to have Communion with the Lord-
it is the Spirit that quickeneth, the flesh profiteth
nothing;' and again he called to prayer. The Spirit
immediately spoke through Mr. Caird, saying, ' Let the
Lord do His work ; let Him declare all His mind ; let
His working alone be seen in the midst of you.' The
Spirit then through Mr. Cardale began to open up the
mystery of the Body and Blood, and the proper condition
of those who receive it, and with much expression of
grief, saying, ' Mourn ye, because the cisterns are broken,
and there is no water ; the Lord's people are a grief to
Him ; they are a burden to Him ; He is pressed, He is
pressed under them ; there are some among you who

Consecration of Drummond. 117
believe not ; Jesus is angry, He is angry.' The Spirit
then proceeded in prayer, crying unto the Lord, ' O come
down unto Thy people ; O for a living way to ascend
unto our God,' concluding with a comprehensive prayer
for the whole Church, and for the officers of this Church
in particular, specifying every one, pastor, evangelist,
elder, and prophet. At the close of the prayer, Mr.
Drummond again said, ' I wish some of the brethren
would pray, for I do not clearly discern the mind of the
Lord in this matter.' The Spirit in Mr. Cardale said,
' Ye do well,' and continued to plead and exhort ; it was
a mingled utterance of both. Then the Spirit broke
forth in Mr. Taplin with great power in a tongue, and
thus said, ' The Lord commandeth you, you who have
been called to be an apostle, to lay hands on the angel
of this Church, and ordain him to rule and feed this
people, to feed them with the body and blood of the
Lord ; be faithful, be faithful, and Jesus will honour you.'
After a short pause, Mr. Cardale advanced to Mr. Drum
mond, who was kneeling at the desk, and after a prayer,
mighty in the Spirit, beginning at Creation and going
through the manifestations of God unto the Person,
sufferings, and glory of the Lord Jesus, with strong
crying for faith, and that the hand of the Lord alone
might be seen, put forth his hands on Mr. Drummond's
head, the latter seeming deeply absorbed in communion
with God ; the Spirit in Mr. Cardale saying, ' Be thou
filled with the Holy Ghost, and with the Spirit of wisdom
and knowledge, and of a sound mind ; be thou of a quick
understanding in the fear of the Lord ; feed and rule His

n8 Organization.

people ; be thou faithful unto death and thou shalt
receive the crown of life, which the Lord hath prepared
for thee and for all who love the Lord Jesus.' Then
turning to Mr. Bayford, he blessed him, and spake words
of encouragement, exhorting him to feed this people, and
in so doing he himself should be fed. Immediately after
this the Spirit burst forth in Mr. Drummond in a song,
' Glory to God in the highest,' when the Spirit in Mr.
Caird took up the same strain in the name of the Church,
singing the ' Doxology,' in which the congregation joined.
Then followed a remarkable prayer in the Spirit by Mr.
Drummond, thanking and praising the Father for all His
goodness and mercy ; for His gentle dealing with us, not
remembering our unworthiness, but putting away our
sins, beseeching the Lord with great urgency not to let
the vessels be looked to or regarded in themselves, lest
He should be provoked to dash them in pieces. He
seemed to have great entrance into the Bosom of Jesus,
enjoying apparently much light, shown in the rapidity of
the utterance. Mr. Cardale then in a commanding
manner spoke in the Spirit, saying, ' It is the Lord's Will
that thou proceed to feed this people with the Body and
Blood of the Lord. See thou to it ; live for them ; watch
for them by night and by day, and see that thou give a
good account of the souls committed to thy trust ; the
Lord will bless thee in it. The Lord hath ordained thee
the pastor of this people. He hath cast off the pastors
who have forsaken and fouled the waters ; but now He
hath appointed them one who will give them pure water.'
Then a word to Mr. Bayford, charging him to be faithful

Mystery of the Candlestick. 119
in teaching this people, and promising him ordination
in the Lord's time. Mr. Drummond was then looking
for a psalm to sing, when the Spirit, through Mr. Cardale,
said, ' Sing twenty- fourth Psalm, and let all your hearts
be lifted up to the Lord.' The Spirit in Mr. Taplin then,
after singing for a while in a tongue, declared that Jesus
had been in the midst of us, that His arms were open to
receive us, that we should flee into them. Mr. Drum
mond then again in prayer blessed the Lord, praying
for the souls of the pastors, although their offices were
being laid aside ; and after a few words of exhortation to
his people, showing that the utterances of the Spirit were
not decrees, but addressed unto faith, and that according
to the faith would the blessing be imparted and received,
concluded by giving his blessing to the congregation." J
Such was the ordination of Mr. Drummond as Angel
of the Church at Albury. He was the first angel ap
pointed, as Mr. Cardale was the first apostle. But a
Church in those days was not supposed to have so full
a complement of ordained ministers as it afterwards
reckoned. About this time Mr. Cardale " was made to dictate a
letter," declaring, from " the mystery of the candlestick,"
the order of the ministry in each congregation.2 As the
candlestick has seven lamps, one in the centre and three
on each side, so there was to be one angel for every
Church, and six elders or presbyters. The name of the
1 Life of Robert Story of Rosneath, Appendix iv. The passage quoted is
a letter of Story's written from Albury Park two days after Drummond's
ordination. The names are here filled in.
2 See Appendix I.

120 Organization.

latter was evidently derived from the lay elders in the
Scotch Presbyterian Church, who assist the ordained
minister in some of his work. But elders afterwards
received a much higher position, being ranked as the
leading priests. Thirdly, there were to be deacons.
This letter was one of the first instances, if not the
very first, of the symbolism which was afterwards
carried out with great ingenuity and into the smallest
details.1 The scope which such symbolism affords to
the imagination, and the connection which it appeared
to effect between long passages occurring throughout
the Old Testament, including several which are often
passed over, and in other parts of the Bible, have offered
great charms to many minds inclined to poetry or
mysticism, and have been the means of bringing into
the Community numerous converts.
Mr. Irving was, as has been related, deprived of his
office as an ordained minister of the Scottish Kirk by
the Presbytery of Annan on the 13th of March, 1833.
He was much cast down at this act of disavowal of his
ministry by the authority which had given him ordination
and mission ; still he felt confident that he was indeed
sent forth from God, and he entertained no qualms of
doubt about his own views on the mysterious subject
which had caused his condemnation. They formed part
of a compacted whole which had made up the staple of
his belief and of his preaching. He stayed in Scotland for
several days, preaching " in various villages in Annandale
1 The general arrangement, apart from the symbolism, had been fore
shadowed by Irving, as early as 1828. Oliphant's Life, p. 248.

Interdict of Irving. 121
in the open air to thousands of excited and sympathetic
listeners," and at Cummertrees, the sands of Dumfries,
and "on a hill-side in Terregles." His sermons were
characterized by the earnestness with which he set
forth Christ's Coming in the flesh, His fellowship and
love, and His near return and Glory. It was the last
time that his eloquence was heard in the neighbourhood
of his birth.1
He then returned to London, and reached Newman
Street before the end of the month. On Sunday, the 3 1st
March, being Palm Sunday, as he was about to receive
a child into the Church who had been privately baptized,
he was stopped by Mr. Cardale, saying, " that we must
tarry for a while."2 Irving immediately stopped the
service, and, taking off his gown, threw it behind him,
exclaiming, " Thank God, I am free from the trammels of
men."3 It had been " declared in the word of prophecy"
during Irving's absence that the people in Scotland " had
taken away what they had given, but the Lord would
bestow His own ordination instead."4 At the moment
Irving could not understand the prohibition, but when a
declaration was made by one of the prophets in the
power, that " it was His will we should know, and the
whole Church feel, our destitute condition, and cry to
Him for the ordinances from heaven," Irving " discerned
that He had indeed acknowledged the act of the fleshly
1 Oliphant, p. 396 (ed. 4).
2 Observations on Mrs. Oliphant's "Life of Edward Irving," &c, by
David Ker, Esq. Edinburgh : Thomas Laurie, 1863, p. ix.
3 Eraser's Magazine, Jan., 1863, p. 71.
1 Norton's Restoration, p. 67.

122 Organization.

Church in taking away the fleshly thing, and that He
was minded of His grace to take us under His own
heavenly care, and constitute us into a Church directly
in the hands of the Great Shepherd and Bishop of our
souls."1 He was ordered till his ordination to confine
himself to the office of preacher or deacon.2
On the previous night directions had been given that
they should sanctify themselves and call a solemn assem
bly, and in consequence Irving instituted a daily meeting
for a supplication for the restoration of God's ordinance.
On the ensuing Wednesday, in Holy Week, Taplin re
turned from Albury, where he had been staying, and on
the morning of Maundy Thursday Irving asked him,
after his own work in the service was finished, to conduct
the worship. " After singing, he read the first chapter of
Jeremiah, and being come to these words, ' I see a rod
of an almond tree,' he was made in the Spirit to speak
much upon it, and to apply it to the spiritual ministry
which even now was beginning to bud, and in the midst
of it brought a message to the apostle to ' ordain me as
angel of the Church' on the morrow evening, and to
charge me and the flock with such words as the Lord
would then give him. For this holy action," Irving
adds, " I sought to prepare myself and my flock with all
diligence."3 Irving, therefore, who had been considered for the
last few days only as a deacon, was now to be ordained,
1 Letter by Irving to Mr. D. Dow. Ker's Observations, p. ix.
2 A Chronicle of Certain Events which have taken place in the Church of
Christ, &c. London : Charles Goodall and Son, 1852, p. 10.
3 Letter to Rev. D. Dow. Ker, x.

Consecration of Irving. 123
or rather, according to the more developed phraseology
of the Body, " consecrated " as angel or bishop, per saltum.
As in the previous case of Mr. Drummond, it was truly
a leap, for the office of the priesthood, which, after the
universal Catholic tradition, the members of the Body
now consider necessary as a previous step for becoming
an angel or bishop, was in this instance simply ignored
both by prophet and apostle.
On the evening, then, of the 5 th of April, when they
were singing the first ten verses of the fortieth Psalm,
" the prophet," i. e. Taplin, declared that the Lord " would
now show forth the mystery of the candlestick in the
holy place, with its shaft and branches, knops and
flowers."1 According to this, it will be remembered, that
each Church shall have, as a minimum, an angel and six
elders, besides seven deacons. He now named five
elders, adding that the Lord would speedily call the
sixth. The rest of this service had better be described
in the words of one of themselves :—" Then, while speak
ing in a tongue, followed a declaration that the Lord
would have His table spread with unleavened bread,
in token that He would have His Church unleavened.
All this while nothing had been said respecting the
promised ordination of Mr. Irving ; but afterwards, when
reminding the Lord of His promise,2 the Lord through
His prophet protested His faithfulness, bade Mr. Irving
» The Restoration of Apostles and Prophets in the Catholic Apostolic
Church. London: Bosworth and Harrison, 1861.' Advertised to be by
the Rev. Dr. Norton.
2 It does not seem quite clear who was the reminder, whether the pro
phet or the apostle, or some one else.

1 24 Organization

kneel, and called on the apostle to ordain him, doing and
saying all that it should be given him to do and say.
Mr. Irving prayed most fervently, and at the end con
tinued on his knees, while the congregation resumed
their seats in solemn silence, waiting for what the Lord
would do. Then the apostle, who spake and acted
throughout under spiritual impulse and power, directed
that the second and third chapters of the~ first book of
Samuel should be read ; and subsequently the interpret
ation in its typical and prophetic application to the
Church in these days was declared to be as follows : —
Eli, grown old and blind, sets forth the present condition
of the priesthood throughout Christendom, its spiritual
discernment and discipline almost gone ; the behaviour
of the sons of Eli sets forth the abuses of priestly power
and the consequent corruption of the Churches. The
call of Samuel was prophetic of God's present call to
the apostleship and other ministries ; their infancy,
ignorance, and weakness; but the ultimate establish-.
ment of their office, and the rejection of the old degene
rate priesthood,1 not immediately, but in the days of
Solomon the king. These chapters having been read,
and the above interpretation given, Mr. Irving knelt
down, while the apostle knelt beside him, praying for
him and for his flock; then he arose, and laying both his
1,1 Other words were added as to the rejection of the present degenerate
priesthood, and the bringing in of the true priesthood ' after the order of
Melchisedec '—the priesthood in the power of an endless life." This was
explained as referring to the " Restored Apostolate," through which a fresh
growth of priests was to be raised..— Narrative of Events affecting the Posi
tion and Prospects of the whole Christian Church. Printed for Private
Circulation, 1847, p. 25.

Consecration of Irving. 125
hands on Mr. Irving, ordained him angel of the Church.
He then declared that the Lord would seal His covenant
with His servant in the sacrament of His body and
blood, and directed that the deacons should go forth and
bring in bread and wine — 'unleavened bread, bread
without any leaven.' The deacons went out accordingly to
procure unleavened bread, or rather with their own hands
to prepare it. During their absence the apostle said that
the Lord would have the epistles to the seven Churches
of Asia read ; that they were written for these times, and
were His covenant with us ; in the promises and threat-
enings of which angels and people were alike bound.
He then read in spiritual power the second and third
chapters of the Revelation, with marked emphasis on
certain parts.
" By the time he had finished, the deacons had re
turned, bringing with them an unleavened cake and
wine. The apostle then demanded of Mr. Irving
whether he would engage to keep those charges of
Christ to His Church ; and, on receiving the angel's
assent, he proceeded to consecrate the elements, present
ing them before the Lord ; and, after administering them
to Mr. Irving, who was required to kneel, contrary to the
former Presbyterian practice, he bade him administer
them to his elders and the congregation ; then followed
a psalm, the doxology, and the benediction ; the whole
service occupying between three and four hours."1
The character and conduct of this service shows a
marked advance from the Presbyterian services which
1 Restoration of Apostles and Prophets, pp. 108— no.

1 26 Organization.

had formerly been the rule. " Mr. Irving's congregation,
formed by himself, though based on an old foundation,
was Presbyterian — in connection with the Established
Church of Scotland. Such it was in outward form and
mode of worship in Regent Square ; such it remained
without alteration until Mr. Irving received apostolical
ordination."1 But at this time also, and even for several
years afterwards, all ministrations were performed in
common dress, often without even the gown for preach
ing. And though the occasion of Irving's ordination
saw the introduction of elements of a different character,
yet the general tone of the service continued still to be
Presbyterian. Such was the ordination, or rather the consecration,
of Edward Irving as angel in the new religious Body.,
It was an event which has been variously represented.
Some of Irving's friends, who opposed his connection
with the new Community, have regarded it, as is set forth
in Mrs. Oliphant's life of him, under the light of a slur
cast upon him at a very trying time. Doubtless, at first
sight, the " interdict," as it has been termed, under which
he was placed, appears to have been a severe curtailment
of office in the case of one who had just been deposed
virtually for casting in his lot with these new prophets
and their apostle ; and this view derived intensity from
the idea that he continued under the "interdict" for
some weeks. But he was really without office in New
man Street only for five days, and it is difficult to see
1 Letter by Mr. Cardale, quoted in Oliphant's Life of Irving, p. 396,
note (ed. 4).

Treatment of Irving. 127
how, upon Irvingite principles, Irving could have minis
tered without being re-ordained. That he himself, upon
reflection, entirely acquiesced in the measure appears
certain. " I know it," says Mr. Paul, " to be utterly false
that he was in any way slighted by those to whom he
returned after his deposition at Annan." He " heartily
acquiesced in all that was done in the organization of
the Catholic Apostolic Church." " His trials were by no
means from within the Church, but from officious friends
without, who strove with him against convictions which
were part of his very self."1 Whether the Body gener
ally treated him ungenerously in not advancing their
greatest man to a higher dignity, and not allowing him
more power and freedom of action, is another question.
Those who think they see the Divine Hand in all these
operations will assert that no other course was open but
obedience to Heavenly Commands. Other people, who
regard all these arrangements as prompted by the feel
ings of the chief leaders in the movement, will conclude
that a more generous treatment of the man to whom the
movement owed most of its principles and its motive
force would have been much more to their credit.
On the next evening the sixth elder was called,
making up the number, so as to set forth the three
branches on each side of the central shaft and lamp of
the golden candlestick ; and a few days later two
evangelists, who were to labour upon the conversion and
ingathering of unbelievers, were first appointed by the
voice of the " prophet," and were afterwards ordained by
1 In Theological Review, p. 1 1 2, MS. letter, &c.

128 Organization.

bl

Mr. Cardale, with the assistance of Irving, as they were
to serve under the latter as their angel or bishop.
On the next Sunday Irving, being now again head of
the Church in Newman Street, reminded his flock of the
Lord's promise to ordain elders on that day, and pro
posed, after singing the one hundred and twenty-seventh
Psalm, to enquire of the Lord in prayer about the fulfil
ment of the promise. But Mr. Cardale showed him that
he was still under authority, though the authority was
not that of the General Assembly, for the moment that
the psalm was ended the apostle spoke forth in the Spirit
about the sins of the Church, and, proceeding to " a most
soul-searching prayer, which dissolved the flock in tears
of contrition, he confessed those sins to God, and in the end
pronounced pardon and peace." After this he ordained
the six Elders, — three of whom had followed Irving
from Regent Square, the remaining three having been
previously members of the Church of England, — Irving
helping him, as in the case of the evangelists. This day,
being the fourteenth day of the month, was ordered to
be regarded and kept as an epoch, being supposed to be
like a second Passover.
But the complement of Ministers for the Church was
not yet complete. Five Assistant Elders were also im
mediately appointed by the word of prophecy, and were
ordained by the Apostle, assisted by the Angel. They
were called Helps,1 and were intended to take part with
the Elders in their duties. The sixth Help was ordained
soon after. All these Elders — whether Elders proper or
1 'AvTi\i)tj/ug, i Cor. xii. 28.

Elders and Deacons. 129
the Church, so to speak, or Elder-helps — were supposed
to have the Priesthood, and to be on an equal footing
with Priests. Each of those who were ordained, whether
Elder or Help, was addressed by the Apostle in words per
sonally appropriate, either of warning or encouragement.
To some a special intimation was given of higher offices
in store. Seven Deacons were also added on the next Saturday
to have the special charge of all the temporal affairs
of the Church, to manage the finances, provide what
is necessary for Divine Service, take care of the poor,
and be a connecting link between the Elders and the
people. They were also to be under jthe Elders, and
were appointed and ordained differently. The prophetic
call was not deemed necessary, nor the imposition of
Apostolic hands. They were chosen by the people, and
Irvingites take to themselves credit for having to this
extent, and to this extent only, acknowledged the claims
of the people to representation ; or rather, they consider
this a strong point in their system, as declared by the
prophetic voice. These Deacons were ordered to be
ordained by the imposition of the hands of Irving, as
Angel, and of his six Elders. They were then to be
brought to the Apostle for his blessing. One was
appointed head Deacon, being the only Deacon who had
left Regent Square with Irving.
About this time Taplin was ordained Prophet, being
the first who was formally appointed to that office.
So Irving's Church was constituted, a pattern of a
complete ministry for all future Churches, for amongst
vol. 1. K

130 Organization.

these people every Church ought to have its angel or
bishop. There are six elders, of different provinces or
" borders," as will be explained afterwards. Then there
are seven helps, and afterwards seven deacons. These
numbers may be extended, so as to include more than
sixty ministers, supposing a congregation to reach the
ideal number of three thousand communicants.1
It will be observed from this account what a different
position Irving held from that which he had before. He
was then the head, and was determined to be the head, of
his own Church. He marched onwards with a strong step,
and cast haughtily aside everything that interfered with
his own ideas of right and wrong ; but now, after being
turned out of the Scotch Communion because he had
thrown in his lot with the Body which drew its popular
name from him, and having come back to his own people
deprived of all external warranty of power, if they rejected,
slighted, or spurned him, he had no other place of refuge.
He must bow to the authorities which he had helped so
powerfully to set up ; and they were strong, despotic
authorities, and he was their subordinate. The buoyancy
of his early career seems to have left him— not that he
evinced any dissatisfaction whatever with his new lot,
which was the outcome of his own principles. He
accepted every step made in advance with unfeigned
thankfulness. Still if we would truly know Irving, we
must seek his acquaintance before the year 1833.
These events in the Church in Newman Street are also
noticeable for another result which issued from them.
1 See below, vol. ii. chap. I.

Close of the Morning Watch. 131
Mr. Tudor, editor of the Morning Watch, was amongst
the elders called. In the next number of that periodical,
which came out in June, he announced that the Morning
Watch was then concluded, saying, that " in the progress
of this work of gathering and preparing His followers,
Christ, for some months past, hath been calling for the
personal services of nearly all the regular correspondents
of this journal, one after another ; and he hath at length
called the editor to take a place of an elder in His
Church, and hath claimed all his time and services for
the special duties of feeding and overseeing a sixth part
of the flock of Christ in London. To this higher calling
the editor now resolves to devote himself wholly, and at
the same time brings the Morning Watch to an end, as
he will not transfer to any other person such a solemn
responsibility." Such were the ostensible reasons given for the close
of this quarterly periodical. As long as the movement
could boast of and maintain a quarterly of such pre
tensions, and with such a circulation, it could not be
called a hole-and-corner movement. At a time when
quarterlies were scarce, a periodical of that sort, contain
ing some two hundred pages, conducted and written with
no inconsiderable ability, and printed in handsome type
on excellent paper, brought no small credit to the party
of which it was the recognized organ. It was devoted
chiefly to the study of prophecy, but included general
.theological subjects, the latter however not of a wide
range. Its conductors asserted that the chief circulation
lay amongst members of the Church of England. As

132 Organization.

the movement narrowed, and after public discussion of
the supposed prophetical gifts settled down into a deter
mined maintenance of practices which were generally
regarded with the reverse of favour, the circulation of
the Morning Watch, which had commenced in March,
1829, when these were open questions, must have greatly
diminished. Another movement, too, was beginning to
eclipse the one under notice in the estimation of the
theological world. The Tracts for the Times began to
be published about this time, and the British Critic, which
was commenced in 1827, before the Morning Watch,
must now in many libraries have taken the place of the
latter. There seems little reason to doubt that this
lessening of the spread and influence of the Morning
Watch, added to the fresh calls upon Mr. Drummond's
pecuniary resources, from which came the capital neces
sary for maintaining such a publication, materially
co-operated with the religious appointments conferred
upon Mr. Tudor and his staff in bringing this organ
to a close, if they were not conjointly the cause of it
altogether. But the demise of the Morning Watch is also remark
able as marking, in conjunction with Irving's own gradual
retirement in effect, an era in the history of these re
ligionists. Their two great instruments, so to speak, in
influencing the outer world, were their quarterly period
ical and the great preacher. About . this time all their
energies seem to have been turned in upon themselves,
and to have been occupied with their own organization.
Spasmodic attempts have been made since, but none

Irving in the shade. 133
have risen to any height at all adequate to the lofty pre
tensions of the Body. The name Irvingite, which came
to them from events which occurred almost before they
were a distinct body, would otherwise have been effaced
by doings which should have put into the shade their
early origin. But first they well-nigh cribbed, cabined,
and confined their greatest man ; and next they closed
their means of addressing thoughtful Christians, whose
judgment would govern the action of the. masses. So
their high prospects faded away, and though with con
siderable ingenuity they developed their doctrine and
matured their ritual, and though opposing forces within
their society were reconciled, and government has been
carried on, with remarkable skill, yet they have grown
gradually less instead of expanding, and actual results
have been in striking contrast to their high aspirations.

CHAPTER VIII.
ORGANIZATION {continued).
pTHERTO the records of the Irvingites have
been almost exclusively confined to the doings
of the congregation which had met in Regent
Square, but having been driven forth from
those " splendid towers," 1 as they were termed by the
Morning Watch, first took refuge in " the concert and
ball-room of the infidel Owen," and afterward occupied
"the house and premises of the late Mr. West, the
celebrated historical painter, in Newman Street," where
there were "sittings sufficient to contain more persons
than could be seated in the former place of worship in
Regent Square." Now we have to relate the increase
of Churches, and the gradual growth of the Community
in various places.
In an Independent congregation in the neighbourhood
of Bishopsgate Street, Mr. Miller,2 under whose pastoral
charge it was, had been for some time preaching upon
the chief points which had been brought out prominently
by Irving and his party. He had taught that the Coming
1 Morning Watch, vi. 224, 225.
* Perhaps it may be remarked, that this bearer of a not uncommon
name was not a relative of the author of the present work.

Church in Bishopsgate. 135
of our Lord was drawing nigh for undertaking His
Personal Reign on earth, and had urged the existing
necessity for the bestowal of the gifts of the Holy Spirit,
and the value of ordinances as a means of preparation
for the Lord's Advent. By a course of events similar to
the occurrences in Regent Square, on June 12th, 1832, the
voice of prophecy was first heard in the congregation.
From that time the utterances became frequent, and
issued from numerous " members of the flock," embody
ing expressions of praise and warning, and promises of
deliverance for the faithful, and of blessings in store.
This continued till Sunday, May 12th, 1833, when as Mr.
Miller was about to administer the Holy Communion, he
was forbidden by a powerful utterance of a prophet. He
was afterwards ordered to repair to the church in Newman
Street for instructions. On his applying there, matters
were promptly settled. On the very next evening, May
13th, Mr. Miller was ordained by Mr. Cardale angel of
the church in Bishopsgate, and at the same time an elder-
was called and ordained. So the church of Bishopsgate,
which was thus the second amongst the seven churches
in London — for Mr. Armstrong's chapel was not perma
nent — -began to be regularly constituted. In the same
year a congregation assembled in Brighton, and an angel
was ordained, on Dec. 19th, over them.
We have now to chronicle a development of the
Apostolate. On the 25th of September, 1833, eleven months after
the appointment of Mr. Cardale to be an Apostle, and
nine months after his entry upon the active duties of his

136 0 rganization .

office, Mr. Drummond was called to the apostleship at
Albury. There had been a service on the evening of the
day before, during which one of the prophets called forth
that the Lord's purpose had not been fully declared.
These words became on the next morning the subject
of solemn supplication, and pleadings were made that it
would please Him to accomplish His purpose. " A word
then came through another prophet, that the Lord would
declare His mind if we would seek Him." x " Later in the
day, all came together in order to offer up entreaties that
He would not be ' hindered inthe revelation of His Mind
and Will by our unfitness and unworthiness, for His
creatures were unworthy to be instruments in His Hands.'
Then followed an utterance through another, that the
Lord longed to speak His word to His children, that
He alone could speak the word, the word of Jesus alone,
— the only Head of the Church, who only could bless.
After further prayer, confessing sin and pleading for
pardon and blessing, the power of the Spirit coming on
the prophet, he prayed for utterance, declaring that the
Lord had a word to speak, and cried that it might come
forth. Prayer was also made by the angel," i. e. Drum
mond, " that the hindrance to the coming forth of the
word might be overcome and removed ; after which the
word of prophecy came forth, declaring that the Lord
called the angel of the church in Albury to be an Apostle,
and solemnly charging him to be faithful. One of the
ministers then prayed, gave thanks, and blessed the
Lord for this fresh proof of love to His Church, when
1 Restoration of Apostles and Prophets, p. 124.

Drummond appointed Apostle. 137
there came an utterance through another, calling for the
exaltation of Jesus, who had ascended up on high and
received gifts for us, that He might dwell among the
children of men ; Who gave some to be Apostles, and
some Prophets ; Who had in Himself all the fulness of
God, and out of Whose fulness all had received, ending
with a call to exalt Jesus, to magnify Him ; which thing
the Spirit of the Lord also did on the instant, opening "
Mr. Bayford's "mouth, and filling it with a glorious
song of praise, calling on those present to praise Him
with harp and psaltery, with the cymbal and the trumpet,
declaring that the great trumpet should be blown, and
the sound thereof go forth to the ends of the earth ; that
the Lord should blow it by His people, and that all
nations should worship Jesus, whose glory should cover
the whole earth ; and ended blessing the name of Jesus."
Mr. Drummond " then prayed, and besought the Lord
to fit him for his work, acknowledging his unfitness, and
ascribing our alone fitness for any work to the power of
Christ in us, crying to Him to enlighten our darkness,
and give us counsel and strength." J
It does not appear that there was any outward
ceremony performed in the appointment of Mr. Drum
mond, such as laying on of hands, or other direct author
ization or separation by the Church. There was not
even so much as in the case of Mr. Cardale, to whom
Irving in the name of the Church gave a solemn charge.
The sole title to Apostleship, besides an alleged in
ward call, was given by the voice of the prophets.
1 Restoration of Apostles and Prophets, pp. 124 — 126.

138 Organization.

Yet Drummond no less than Cardale proceeded to
the works which were supposed to be exclusively those
of an apostle. In these early days, neither of them
acted without the express specific command of the
prophet, and at the same time a prophetic movement
of what was deemed to be supernatural power within
the Apostles themselves. This so far evinced a certain
modesty and hesitation in assuming an office so exalted.
But before entire freedom from the imputation of self-
seeking is accorded, we must bear in mind the many
wiles and subterfuges which often mask ambition. The
height to which Apostleship rises, in the ideas of
people of the present day, and according to the actual
claims preferred by the Members of the Body, is both
perilous and dizzy.
It would appear that the manner in which the two
first Apostles at this time showed the impulse within
them was very effective in producing awe. " The extra
ordinary power by which the two senior apostles were at
first moved in fulfilling apostolic acts was one of the
many instances in which the Lord graciously con
descended for a season to our ignorance and weakness,
for it is more apparently supernatural, although not
more so in reality, inasmuch as our Lord Himself always
spoke and acted spontaneously and naturally, and not as
under a constraining impulse."1 Messrs. Cardale and
Drummond continued so to act, till, in the early part of
18 34. they were directed to visit certain churches, and to
ordain ministers for them, without waiting for any special
order, acting only by virtue of their office.
1 Restoration of Apostles and Prophets, p. 126.

Oivens Case. 139

Before the end of 1833, two other Apostles, Messrs.
King — afterwards King-Church — and Perceval, were
called in the same way as the two first.
The opening of 1834 was marked by the addition of
some other churches to the body. On the 2nd of
January, a church at Chatham was opened, and an angel
ordained over it. In the same month the Rev. H. J.
Owen, a clergyman, who had left the Church of England,
was ordained angel over a Church in Chelsea ; and on
the same day, Mr. Home, another clergyman, was
ordained angel over a flock at Southwark. Mr. Owen's
case was notorious at the time, and deserves more notice.
He had been minister of Park Chapel, Chelsea, for
about twelve years, when in July, 1831, a supposed case
of healing occurred in his parish. A Miss Hughes, who
had been afflicted with curvature of the spine, was
suddenly cured, after hearing of Miss Fancourt's and
other cases, and having meditated upon passages in the
Bible with prayer; and she ascribed her cure to a
miraculous agency. Mr. Owen preached and afterwards
published four sermons upon this case and upon the
general subject of the gifts of the Holy Ghost, which he
urged should be possessed by the Church. Amongst
the members of his congregation was his father-in-law, Dr.
Bayford, an old student of prophecy, who had " spoken in
the Spirit " in private meetings. At the end of one of Mr.
Owen's sermons, Dr. Bayford, who was a regular com
municant at Mr. Owen's church, cried out, " The darkness,
the darkness, the darkness covereth,covereth the earth, and
gross darkness the people thereof." l Mr. Owen thought
1 Evans' Denominations of Religion, p. 288.

140 Organization.

himself bound to inform the Bishop of London, then Dr.
Blomfield, who ordered him not to allow such interrup
tions of his ministrations in future. This produced
further correspondence, the end of which was that Mr.
Owen resigned his office as perpetual curate of Park
Chapel, but continued to preach in the same locality.
Some of his former flock followed him, and others joined
the congregation, which thus formed the nucleus of the
future Church at Chelsea.
Meanwhile, Irving continued in Newman Street,
acquiescing in his new and subordinate position. He was
expecting some much greater manifestation of spiritual
power, which was to be shown in the Baptism by fire, and
in Apostolic gifts far superior to Mr. Cardale's and Mr.
Drummond's halting action. For amongst the earlier
prophecies had been one that the ministers of God should
be baptized with fire, and should then be carried to their
mission just as Philip was from the presence of the eunuch,
And there had been another, that Irving himself was
to go to Scotland as a mighty prophet, and to gather
all the people of God under his preaching. Similarly
Armstrong was to go to Ireland.1 To Irving's grand ideas
and expectations, and in the experience of his own
unquestioned genius, these petty proceedings and this
narrow weakness of ordinary men must have been prosaic
and wearisome. Perhaps he was really being schooled
into Christian submission by being frequently hindered
and thwarted through the unexpected interference of
prophets and apostles. 1 Baxter's Irvingism, p. 21.

Work in Scotland. 141
In January, 1834, he was sent to Edinburgh on a
mission to the Church which was established there under
a Mr. Tait, who had formerly been minister of the College
Church. The outpouring had taken place here, and had
been attended by the usual concomitants, viz., utterances
so debased that they were condemned by several who
accepted the better class of " gifts." It was thought that
from Irving's experience in such cases he would be able
to deal with this " evil spirit," as it was taken to be. His
ministrations appear to have been very effective ; and
though he did not preach with the freedom which used
to characterize him, he nevertheless attracted, great
crowds, and met with marked success.
A month after his return, Mr. Cardale and Mr.
Drummond visited Edinburgh, and ordained Mr. Tait to
be angel there. They also visited Greenock, and then
Mr. Drummond returned to London in the month of
April. Mr. Cardale, accompanied by a prophet and
evangelist, went on to Glasgow, Paisley, Kirkcudbright,
and other places, ordaining ministers as he went.
Whilst they were away Mr. Taplin delivered an
utterance, that "the tabernacle of the Lord shall be
pitched." This was uttered over and over again, with
some variation, for about a month, when he further said
that the sixty pillars of the tabernacle should be sixty
ministers. Immediately about two hundred young men
volunteered, and out of them were chosen sixty evan
gelists, each of whom selected a help or coadjutor. The
sixty were arranged the next Sunday, thirty being set in
either gallery, opposite to one another. All thought that

142. Organization.

the tabernacle of the Lord would really be soon pitched,
and that the Glory of the Lord would enter it, as on a new
Day of Pentecost. Irving preached on the occasion,
teaching, and applying what had occurred to the present
occasion, and speaking words of exhortation and en
couragement to those who had been chosen, and bringing
comfort to the unsuccessful. In the course of the next
week a letter came from Mr. Cardale, " in his apostolic
office," rebuking both Irving and Taplin, who had, he
said, been deluded, the whole being a suggestion of
Satan. They were ordered to summon the sixty, and
to tell them that what had been done was null and void.
Irving obediently complied : he had cast in his lot, and
was not a man to do things by halves. Taplin left
Newman Street for a time in dudgeon, and Irving
publicly declared to the congregation just before he
left home on his last journey, in the autumn of 1834,
"that Mr. Taplin was in open rebellion against his
authority." 1
A specimen of what occurred in the congregations in
the Community is given in the following accounts given
by an eye-witness in one of the chapels. " One of the
twelve apostles, in his visit to our chapel, silenced two of
our prophets ; one of them for pretending to speak the
words of the Lord when he spoke his own, and the other
for using the language of adoration to the apostle. The
acknowledged prophet amongst us was suspended from
his prophetical office for the space of many months, and
was not allowed to partake of the Lord's Supper, because
1 Baxter's Irvingism.

Character of the Utterances. 143
he called one of the elders to the apostleship." 1 In this
chapel prophesying was first confined to women, who
were spoken of under the name of " gifted handmaids."
In course of time these prophetesses delivered messages
inconsistent with previous revelations, as, for example,
upon the teaching about the Holy Eucharist.2 Upon
this they were addressed by the angel as follows :
" Hitherto the Lord could not find a man worthy to be
the channel of communicating His will and pleasure to
the Church, and therefore was compelled to use the hand
maids ; but now the Lord having found a proper channel
in a prophet, He would no longer require the females to
be the medium of the Divine messages." The prophet
esses were therefore dismissed, and " by a command we
were ordered through the apostle to be no longer obedient
to any word coming through the handmaids." 3
We learn, too, from the same witness the appearance
exhibited by these prophets when under the mysterious
influence. " Most of them, before giving utterance to the
Spirit, exhibited dreadful contortions, not only of the
features but of the whole body, and appeared as if they
were suffering the most cruel tortures ; indeed, to such a
length were these exhibitions carried, that even our
angel could not sit quietly by and see them persevered
1 Narrative of Henry John Marks, formerly a Jew, &c, with an intro
duction by the Rev. Charles B. Taylor, M.A. London : Hatchard and
Son, 1838, p. 123.
2 " Records," i. e. the written records of prophetic utterances, were read
in public service. They took care, however, "not to read anything to the
people, which should have the effect of ' stumbling ' them, as it is appro
priately termed. " — English Review, xxxii. 124.
3 Marks, p. 123.

144 Organization.

in, but arose and gently admonished the gifted ones to
cease, or omit their gestures, contortions, or any extrava
gant action, and only give unrestrained or easy utterance
to the Spirit. His exhortation, however, was only par
tially attended to." 1 But these features," which must have
appeared very objectionable and repulsive in the eyes of
many, were regarded apparently with no disfavour by their
enthusiastic friends. " However soft the exclamation, or
harsh or discordant the utterance (and we had all varie
ties of tone), we were always informed it was the " still,
small voice." One person " was known to have practised
at home the words that she, or, as it was said, the Spirit,
should utter in the church." 2 It is but just to add that
" the apostle rebuked the angel for want of discernment
of spirits." In the August of this summer, instruction came
through the prophets about the hours which were to be
observed in daily worship. The first and last hours
of the day were to be set apart, viz., six o'clock in the
morning and five o'clock in the afternoon or evening. It
was declared that the order of Christian worship was to
follow the arrangements made by Moses, inasmuch as
the latter are said in the Epistle to the Hebrews to be
the " figures of the true."
In September Irving left London never to return..
As has been already mentioned, prophecies had been
given that he was to go forth into Scotland as a great
prophet, and was to be the means of the conversion of
vast multitudes. The cholera had come to England this
1 Marks, p. 129. 2 Ibid. p. 130.

Irving's last Journey. 145
year ; and though the attack was severe, nevertheless the
actual prostration of the people and loss of life did not
at all correspond with the imaginative pictures which had
been drawn in so-called prophetical vision. It seems
probable that, upon the failure of this visitation to justify
anticipations, and in the absence of other manifestations,
such as the baptism by fire, and amidst the general de
cline of Irving's own following, and the increasing weak
ness of his bodily health, he was led to make another
supreme effort to place the cause which he had espoused
upon a more commanding basis. His personal friends
thoroughly disapproved of the journey, for he had for
some months been so weak that he had been often car
ried off into houses not his own, where he could rest on a
sofa without being interrupted by constant calls, such
rest being simply impossible in his own house.1 Accord
ing to some of his friends, authoritative orders came that
he should start upon his mission, but others deny this.
Some of those who were not so intimate with him
remonstrated. But Irving's own heart was really set upon
making the attempt.
He therefore started off by short stages to work his
way northward into Scotland, notwithstanding the warn
ings of his doctor that he could not expect to live
through the winter except in a warm climate. After
passing by Bridgenorth, where Mr. Dalton had gathered
"two flocks," 2 he went on through North Wales to Liver
pool, where, on the 13th of October, he was attacked by
1 Oliphant's Life of Irving, pp. 405—408.
"' Irving's letter in Oliphant, p. 411 (ed. 4).
vol. 1. L

146 Organization.

so severe an illness that he sent for his wife, who had
stayed behind in London. When she reached him his
pulse was at 100, and he was sadly' weak and ill. Not
withstanding this they moved on northward by sea to
Glasgow, where he was set upon doing a great work.
Although death was plainly written upon him, both
Irving and his wife had confidence in the " Word of the
Lord," that he had a great future before him in the
mission which brought him to Scotland.1
He reached Glasgow late in October, and from thence
wrote two affecting letters, in which he spoke of the exalt
ation of the Lord Jesus Christ alone in the Church, of
his own too great forwardness, and of the necessity of
prayers for the out-pouring of the Spirit.2 It has been
stated that at the time of his death he was " in a state
of gloom and perplexity, and uttered many words of
exhortation and warning to those in attendance on his
death-bed."3 This statement is grounded upon some
manuscript letters circulated at the time, and afterwards
"seen and perused" by the author of the statement.
But from inquiries which I have been enabled to make,
I am convinced that the inference is not warranted by the
facts. No doubt when hopes had been so exalted and
expectations so confident, whilst actual results were so
attenuated, some gloom must have settled over the spirits
of the dying man, and he must have experienced a
difficulty in adhering to his previous belief. For he seems

1 Oliphant's Life of Irving, p. 422.
2 Norton's Restoration, pp. 128— 131.
3 English Review, vol. xxviii. p. 279.

Irving s Death and Character. 147
up to the last to have been looking for a signal display of
supernatural Power which was never exhibited. But that
Irving actually cherished doubts about the truth of his
own teaching, or upon the general action of his followers
and associates, or that he was a victim to perplexity, is
not true, as I have satisfactory reason to believe, to the
real history of his last illness.
On the 8th of December he died of consumption,
a broken-down, worn-out old man, though at the age 'of
forty-two, " hoary as with extreme age." He was buried
in the crypt of Glasgow Cathedral.
Such was the close of the career of Edward Irving, a
man who shone like a bright meteor for a few years in
London, then rapidly paled, and was gone from the earth
for ever. His was a truly noble nature. There was
nothing base, or petty, or weak in his composition, if we
may say with entire justice as we certainly may with
partial truth, that even his errors were strong. He was
thoroughly consistent. He gazed upon a lofty ideal, and
pursued it ardently, undeviatingly, unflinchingly, notwith
standing great and constant personal sacrifice. " There
was in him a courage, dauntless, not pugnacious, hardly
fierce, by no possibility ferocious ; as of the generous
war-horse, gentle in its strength, yet that laughs at the
shaking of the spear."1 He was also a most kind-
hearted man ; at the very beck and call of those who
needed him. " One who knew him well, and may with
good cause love him, has said, ' But for Irving I had
never known what the communion of man with man
1 Carlyle's Essays, v. 12*8.

148 Organization

means. His was the freest, brotherliest, bravest human
soul mine ever came in contact with ; I call him, on the
whole, the best man I have ever, after trial enough, found
in this world, or ever hope to find.' " 1
But Irving doubtless had his faults. He was tempted
severely, and, we may say, he fell. The height to which
he was suddenly raised upon his arrival in London, at
the age of hardly thirty, was enough to turn almost any
man's head. Traces of the effects upon him of this
sudden and high exaltation are discoverable in the arro-
gancy of his controversial style, and in his habitual
refusal to suspend his judgment. When in course of
time fashion forsook him, and it was perhaps strangely
fickle in those days, he was led on, without realizing it
to himself, to seek for bizarre attractions. He thus
moved onwards from point to point as by an inexorable
progress, upon which he had himself entered, under the
tyranny of tongues and prophecies, to which he himself
never laid any claim, and of an apostleship from which
he was excluded. Still " Irving clave to his belief as to
his soul's soul ; followed it whithersoever, through earth
or air, it might lead him ; toiling as never man toiled to-
spread it, to gain the world's ear for it — in vain. The
misguided, noble-minded had nothing left to do but die.
He died the death of the true and the brave. His last
words, they say, were, ' In life and death I am the
Lord's.' Amen ! Amen ! " 2
Irving and Chalmers, two Scotch ministers brought
much together, presented great contrasts to one another.
1 Carlyle's Essays, v. 130. 2 Ibid.

Irving and Chalmers. 149
On one occasion they had been visiting Coleridge, who
had great affection and admiration for " honoured Irving,"
as he called the latter, when Chalmers remarked as they
were walking away, " I do not understand much that
Coleridge says, he speaks so obscurely; I like to see all
sides of an idea before taking up with it." " Ah," replied
Irving, "you Scotchmen would handle an idea as a
butcher handles an ox ; for my part, I love to see an
idea looming through the mist."1 If the critical dis
covered in Chalmers evidence of a dull want of intuition,
they would also find in Irving the impetuous, incautious
character of youth, which might easily be led astray by
some will-o'-the-wisp that caught his fancy. The Irving-
ites appear to have truth on their side, when they impute
to him a want of organizing power. He would never
have constructed their system if he had been left to him
self. He never became an apostle, though they had no
other man with gifts at all comparable to his. And he
never became a prophet, though his mind was in some
respects exactly one through which we might have
expected, if through any, inspiration to have flashed. ¦
During this year the two senior apostles extended
the area of the sect considerably by visits to Chatham,
Brighton, Southampton, and Lymington, Bath, Bristol,
Wells, Chepstow, and Frome. An angel, Mr. Seton,
was ordained for the church in Islington. And before
the close of the year two more, viz., Messrs. Armstrong
and Woodhouse, were designated as Apostles.2
1 Hanna's Life of Chalmers, vol. iii. p. 160, note.
2 Restoration of Apostles and Prophets, p. 126.

150 Organization.

In November, whilst Irving was ill at Glasgow, and
when financial difficulties were in prospect about the
support of the service of God, including the maintenance
of the ministry, some instruction was given upon tithes,
which have since that time formed a prominent part of
the Irvingite system. They observed that, as Leslie on
tithes has shown, there is not improbably in Abel's
offering, as contrasted with Cain's, a recognition of the
doctrine of the payment of tithes as an acknowledgment
of the sovereignty of Almighty God, and of His mercies
in the preservation and maintenance of men. They
found traces in heathen nations of this custom, as if it
had been taught to mankind in the earliest times. And
the well-known case of Melchizedek seemed to prove
that the custom prevailed, not only amongst the pro
genitors of the children of Israel, but in the people also
that liy,ed round about them. They found also that the
practice of the Church in the earliest ages bore witness
to this principle.
Accordingly, in January, 1835, exhortations were
given to the people to observe this duty, and to dedicate
a tenth of their revenues to God, not as a voluntary offer
ing, but as being due to Him as a matter of right, for
Him to dispose of as He might think good.- It was
declared that this payment is not made to the priest
hood for any ministerial services rendered by them, so as
to make them the paid servants of the people, but that
the tithe is paid as an offering due to Almighty God for
His benefits, and that, after it is received by Him,
He gives it for the maintenance of the priesthood ; so

Tithes and Angels. \$i
that they are " independent of the people, and dependent
upon Him." The distinction which exists between tithes
and voluntary offerings was also explained ; the former
being God's due in return for His blessings, and as a
sanctification too of the remainder ; the latter being
purely free-will offerings, inasmuch as they are made
when such Divine claims are satisfied.1
During the year 1834, and in the early part of 1835,
certain conflicting claims were reconciled and set at rest.
It will be remembered that collision had occurred
between Taplin as prophet, and Irving as angel, and
between Irving and the apostles Cardale and Drum
mond. It was now settled, or as the members of the
Body would say, shown, first, that the angel of a Church
is over and above the prophet. The angel by his office
has to give authority to all who minister in the church,
and he is supposed to be over all who worship there, so
that the prophets are subject to his sway. His duty is
to instruct and advise all who need such instruction and
advice, upon the nature and employment of spiritual
gifts, so that they may themselves discern whether the
Holy Spirit is really speaking through them, and may
minister truly and faithfully to the utterance. The
angel is also bound to exercise such control as shall lead
to the detection by him and elimination of evil spirits.
Again, the angel in his administration of any par
ticular Church is under the apostles and the Universal
Church. He was therefore taught that in his decisions
he must refer to the authority over him, lest he should
1 See Appendix VII.

152 Organization

virtually decide questions concerning a much wider area
than that of his own congregation.
Collisions of some sort, it is evident, must take place
when any new institution, founded upon new principles,
is first brought into continued action. Fresh machinery,
with unknown powers, needs to be tested and modified,
so as to produce steady and equable movement, with
force and counter-force, and without clogging or mutual
interference of wheels and joints. Excellence is shown
more by the adjustment which is productive of ultimate
success than by an unimpeded movement in early stages
which may be a sign of want of power. But if no' skill in
invention or management is able to reconcile opposing
forces, some radical error must lurk in the original con
ception. Candour compels us to bear these principles in
mind as we proceed with our history.
Shortly before Irving's death, after he had left London
for the last time, an event occurred which constituted an
important step in the assumption of government by the
apostles. They were then six in number. Forming,
therefore, an integral portion of the future Apostolic
" College," they took upon them the presidency of the
Council in London. They still held inferior ministries in
various churches, so that this step implied a marked
advance in their progress to supreme power. At Irving's
death the management of the Church in Newman Street
devolved upon Mr. Cardale, who afterwards ordained as
angel Mr. Christopher Heath, one of the elders of the
Church, and a dentist by profession, after he had been
called by one of the prophets.1 Mr. Heath continued
1 Baxter's Narrative, p. 37.

The Seven Churches of Zion. 153
angel first in Newman Street, and afterwards in Gordon
Square, till his death in November, 1876.
In the early part of 1835 two of the apostles were sent
upon separate missions, one to the south-west, and the
other into the east of England. The first of these visited
old stations ; the second went to Norwich, Cambridge,
Chelmsford, and Ware. Each was accompanied by his
prophet and evangelist ; and each through the prophet
received words of exhortation and encouragement, not
to wait for special directions, but ordain by virtue of the
call which they all had received appointing them to
their office.
A prophecy had been given that, as there were seven
Churches in Asia mentioned in the Revelation, so there
were to be seven Churches in London, which should be
called the spiritual Zion. Thus a model would be set up
which the apostles were to imitate in their perfecting of
the Church Universal. Seven being a complete number,
and being mentioned frequently in the Bible with mys
tical significance, it was intended that " spiritual Zions "
should.be reared all over Christendom, and that thus
there should be numerous complete centres in the Uni
versal Church. Up to this time there were only five
Churches in London, viz., in Newman Street, Bishops
gate, Chelsea, Islington, and Southwark. In June two
new Churches were added, one at Paddington, which
has always held a high position in the Communion,
and the other at Westminster, which was short
lived. Meanwhile the separation of the members of the
Body from other Christians had been helped on by the

1 54 Organization.

treatment which one of their number had experienced.
Mr. Dalton was incumbent of St. Leonard's, Bridgenorth,
which was then a royal peculiar. On the 4th July, 1833,
at a court then held he was formally delated by one of
the churchwardens of his parish, for " having at sundry
times indulged the practice of preaching in the public
ways of the parish, for having altered the service of the
Church in the reading of the prayers and lessons, for
having substituted prayers of his own for the prescribed
forms of the Church at different times in the chancel of
the said church, and also for publishing certain opinions
in a pamphlet entitled The Baptism of the Holy Ghost,
which pamphlet advocates certain tenets and practices
contrary to the doctrine and discipline of the Church of
England." Mr. Dalton was presented again the next
year by another parishioner and by both of the church
wardens for preaching in the public streets, and having
unauthorized services in the church. After proceedings
which occupied the early half of 1835, Mr. Dalton was
deprived on the 28th July for omitting " the prayers and
offices of the liturgy" and using prayers of his own com
position, and for promulgating " opinions and doctrines
contrary to the doctrine of the Church of England, for
disobedience to the lawful commands of the ordinary,
for attempting to enforce unlawful regulations respecting
the administration of the sacrament, denouncing those
who refused to comply, for improperly and illegally
christening and refusing to christen, and also to bury,
for permitting and encouraging the interruption of
Divine service."

Dalton s Case. 155

The great culminating event of Irvingism was now at
hand. The Body had hitherto been characterized by the
sanguine hope of youth. In spite of failing prospects and
waning strength, Irving had maintained grand expecta
tions up to the very last. Notwithstanding troubles
and the falling off of friends, and the cold distance of
members upon whom he had reckoned, he nevertheless
cherished the belief that all would be set right by a
mighty manifestation in the Baptism by fire, and in the
mission, under circumstances of striking effect, of a com
plete Apostolate, with vastly increased powers, which
would prove the justice of his position, and would draw
together the faithful in multitudes to the Lord just before
His Advent upon earth. Irving had now passed away
from the domain of faith into the region of sight, but his
ardent hopes remained behind, and his co-religionists
were anxiously awaiting the issues of the passing days.
Prophecies now began to be strong and frequent upon
the subject of the appointment of the remaining six, who
were required to make up the number of the twelve
apostles. It was remembered that one of Mr. Baxter's
prophecies, which had been received at the time, was to
the effect that 1260 days from the 14th of January, 1832,
would elapse before " a great gift should be bestowed,"1
which was thereupon to be vouchsafed. Mr. Baxter, who
delivered the prophecy, contends that when delivered it
was accepted in the literal signification of the words,
that Irving understood it in that light, and that " the
1 Chronicle, p. 20.

156 Organization.
opening of the chapters in the Revelation concerning
the trumpets, which was confirmed by Mr. David Dow,
proceeded upon the same assumption."
The scope of the prophecy, as given by Mr. Baxter,
was as follows : — " We were also promised that at the
close of three years and a half of testimony to the world,
commencing from the 14th of January, 1832, the Lord
Jesus would come in glory ; the living saints would be
caught up to meet Him ; the dead saints would be raised,
and the world would be given over to judgment for an
appointed season, before the millennial glory would be
established in it." In another place Mr. Baxter says : —
" The declaration of the two witnesses was again repeated,
and very distinctly we were commanded to count the days,
one thousand, three score, and two hundred — 1260 — days
appointed for testimony, at the end of which the saints of
the Lord should go up to meet the Lord in the air, and
evermore be with the Lord. . . . The prophecy of
the 1260 days' testimony and going up of the saints set
forth a period of three years and a half from the time of
its delivery up to the translation of the saints. The
words of the prophecy were most distinct, to count from
that day (viz., 14th January, 1832) 1260 days, and three
days and a half (Rev. xi. 11); and on innumerable other
occasions, by exposition and by prophecy, was the
same thing again and again declared, and most largely
opened."1 However, it was settled that the 1260 days should be
1 Baxter's Narrative, pp. 24, 18. Mr. Baxter adds more to the same
effect. Mr. Cardale answers him in -his Letter on the Statements, &c.

Separation of the Twelve. 157
taken as referring to the appointment of the apostles,
and July 14th was fixed for their formal " separation," as
a College, by the Church, and as the first day of a holy
convocation, which was to last for seven days. Expect
ations were entertained that the Apostolate would be
endowed with miraculous powers, and would be able to
bestow the Holy Ghost by the laying on of hands.1
In June, a month before the time, the remaining six
apostles were called, viz., Messrs. Sitwell, Tudor, Dalton,
Carlyle, W. Dow, and David Dow. Notice was duly
sent to them to be present on July the 7th, when, in pur
suance of an utterance given at the beginning of July,
they were summoned to meet the angels of all the
Churches throughout England, and to continue a week
with them in London, " waiting upon the Lord, who at
the end of that time would perform His promise."2
They were then on the 14th to be formally " separated "
by the Church. Five out of the six signified their con
sent and promise of coming.
But the Rev. David Dow, a Scotch minister who had
been deprived because of his acknowledging the gifts of
tongues, a man highly respected, who, as has been related,
had accompanied Irving to his trial before the Presbytery
of Annan, wrote to decline the honour. He felt too
deeply his own inability to support so high a responsi
bility, and doubted the validity of the call. No one
could blame such diffident modesty, but it placed his
associates in a position of much difficulty. What would
1 Baxter's Irvingism.
2 Restoration of Apostles and Prophets, p. 133.

158 Organization.

be said of calls made, by the prophets if in a matter of
such importance one of them became practically in
effectual ? Could not his scruples be overcome ? Accord
ingly when notwithstanding solicitations Mr. Dow was not
present on the 7th of July, by which time delegates had
already assembled from all the congregations throughout
England, two of the most influential in the congregation
were sent off into Scotland to find him. They travelled
with all haste night and day, but only to find, when they
reached Mr. Dow's house, that he had preceded them to
London. On their return they found him, but notwith
standing all the arguments used, he declined even to
enter the church.
When the failure of this deputation was reported,
the spirits of the Church were kept up by the imagined
analogy of the fall of Judas and the choice of St. Mat
thias, made between him and Joseph called Barsabas,
to supply the place. They met in solemn conclave on
the morrring of the 14th, and in church the apostles
were directed to choose out of the rest two " who had
companied with them from the beginning." Mr. Mac
kenzie, the elder who had supported Irving in his trial in
London, and Dr. Thompson, who had examined with
Mr. Cardale the supposed cases of prophetic inspiration
in Scotland, and had joined in the movement ever since,
and so " had companied with them from the beginning,"
were the two selected. Of these Mackenzie was declared
the twelfth apostle by prophetic voice. Great satis
faction was manifested at this clever extrication of the
community from the serious lock which threatened their

, The Vacancy filled. 159
affairs, and people did not care to enquire whether there
was any real similarity between the case of one who,
after having executed his office, probably for nearly two
years, fell from it, and a man who, having been de
signated by the supposed Voice of the Holy Spirit,
absolutely declined to undertake the office at all. Dr.
Thompson was afterwards consoled for his want of success
by being " appointed to an office only second to that of
Apostle, viz., that of chief of the Pastors." The senior
Prophet, viz., Taplin, had been before this made chief of
the Prophets, and an Evangelist, Mr. Place, had been
advanced to the head of the Evangelists under a similar
appellation. These three with the senior Apostle, Mr.
Cardale, were called " the four pillars," answering to the
pillars of the Jewish tabernacle.
In the evening of the same day, the Apostolic College
being now complete, the angels of the seven Churches in
London, viz., Messrs. Heath, Miller, Owen, Home, Seton,
Leighton, and Wallace,1 as representing all the angels,
were directed to lay their hands upon them in token of
their formal separation to be Apostles, after the pattern
set forth in the separation of SS. Paul and Barnabas by
the Church at Antioch. The other angels were present
and stood close to them, as assenting to and witnessing
the act. This separation was supposed not to be the
ordination, which was imagined to have taken place be
fore, and to have been effected by the great Head of the
Church ; for it was asserted that ordination can only be
bestowed by a superior, so that no one upon earth, much
1 Baxter's Irvingism.

160 Organization.

less a man or men of an inferior order of the ministry,
could ordain Apostles, who were to be the rulers of the
Universal Church of Christ.
Such was the termination of this great day, as these
people esteem it, the fulfilment of long anticipations
and prayers, and the seed-plot, as was fondly hoped, of
countless and incalculable blessings. We do not hear of
any grandeur in the service. Such proceedings were in
those days marked by severe simplicity. The sole points
which demanded notice were the accomplishment of long-
cherished purpose, and the victory won over serious ob
stacles. It is true that no remarkable signs from heaven
were vouchsafed, no mighty miracles were performed, and
no symptoms were discovered of any remarkable out
pouring of the Holy Spirit ; in fact, nothing at all sensa
tional or extraordinary took place. The Apostles chosen
were men of ordinary gifts. Many of them were pro
foundly distrustful of themselves, and only hoped for a
future descent of -Divine aid. They had a vast work be
fore them — no less than that of healing the sicknesses of
the Universal Church, of closing up mighty chasms, of
welding together different nations varying in religious
practice and in their interpretation of the common Creeds,
and thus of preparing during the short span of their
common life-time for the soon-expected Coming of the
Lord. This formidable work lay before twelve English-
speaking gentlemen, of whom only one was generally
known in the world, and he was not a man who ever
attained to any high eminence. Two of them had been
clergymen, one a Presbyterian minister, two had been

Results of the Separation. 161
members of parliament, two were solicitors, one an advo
cate of the Scotch bar, and the remaining four private
gentlemen, either unemployed or with some professional
or other employment.
It was to be expected, then, that two results would
follow. First, those who either sat lightly to the system,
or were attending meetings with minds undecided and
not deeply touched, were repelled by such impotent
measures for attaining such great ends, and retired from
further participation in the proceedings of these people.
Secondly, ardent partisans were strengthened in their
adherence, because, with whatever drawbacks, the grand
purpose of having Apostles in the Church was at length
accomplished. They believed that they now possessed
in germ God's own remedy for the evils that devastated
the Church. The direct link between heaven and the
Church was restored. It could not but be human, and
beset with human infirmity. But God works through
earthen vessels, which " out of weakness are made
strong," and so witness by their very feebleness to the
victorious advance of Divine Might.
1 How far this enthusiastic confidence was justified
will be shown in the sequel.

vol. 1. M

CHAPTER IX.
APOSTOLIC RULE.
fCCORDING to the words of Mr. Thomas
Carlyle, the Apostle for North Germany, a
narrative by whom was given and published
in substance with Mr. Carlyle's "permission"
by Dr. Thiersch, three anointings of the Apostles were to
take place. These anointings were to correspond to the
three appointments of King David, who was first anointed
by the prophet Samuel at Bethlehem, next by the men
of Judah in Hebron, on the death of Saul, and lastly in
the same place, on the demise of Ishbosheth, by all
Israel, when he was made king over all the tribes. In
the same way it was held that the Apostles were first
virtually anointed with the Holy Spirit when they were
severally called by the prophets and appointed, and
secondly when the angels of the seven Churches, or the
" Fortress of Zion " in England, the tribe of Judah, in
the presence and with the assent of the other angels of
the tribe, laid hands on them on the memorable 14th of
July. This second anointing "took effect when they
were separated, that their rule might extend over those

The Apostolate. 163

who received them, as that of David over the tribe of
Judah."1 The third was supposed to be in prospect, when all the
tribes should be organized with their several " Councils
of Zion," after the pattern set in the leading tribe, and the
"Council of Jerusalem," that is to say, "the assembly of
angels from all the tribes of Christendom," should be held.
To this grand event those who felt distrust at past oc
currences, as falling far short of their expectations, looked
sanguinely forward. On that great occasion it was be
lieved that all short-comings would be made good by the
plenary outpouring of the Holy Spirit, and that " the
Apostles, although already fully Apostles towards all who
receive them," should " receive a power and extent of
jurisdiction which they did not then possess." These
anticipations have never been realized.
The office of Apostle, which by the two first anointings
was supposed to be virtually conferred, though it was not
yet " visibly established," was taken to be universal in its
operation over the whole Catholic Church. The Mem
bers of the Body contend that there is no proof that the
first twelve Apostles ever bequeathed their office to any
successors. Indeed they deny that it was in their power to
appoint men to succeed them : firstly, because an apostle
is " not of man, nor by man ; " and secondly, because, as
they assert, no equal can appoint an equal ; he must
receive his authority from a superior. I am not now
concerned with examining into the soundness of these ar
guments, which are sifted later on in this work, my present
1 A short History of the Apostolic Work, translated from the German.
London, 1857, pp. 15, 16.

164 Apostolic Rule.

object being to give as fair and impartial an account as I
can of both the history and the doctrines of these people,
only drawing attention to such inconsistencies or discre
pancies as it is the duty of a narrator or describer to
point out.
There are said to be twenty-four Apostles, set forth
by the four-and-twehty elders described as round about
the Throne in the Revelation. Twelve of these were the
Apostles of the Jews, appointed personally by our Lord,
and the remaining twelve are the Apostles of the Gen
tiles, of whom we are now treating.1 The first twelve
came at the beginning of the Christian dispensation, to
start and control the Church in her earliest days, and to
superintend the preaching through the world, that all
nations might have the opportunity of salvation. The
last were sent at the end, to gather the Church together
and to present it to Christ, after labour in all parts, upon
His arrival for the millennium. The Gentile apostle
ship first appeared, in the case of St. Paul and Barnabas,
as a germ which did not grow up to a full development.
For St. Paul was an eKrpcojoia, " born out of due time,"
when the' faith of the Church was not adequate to so early
a close of her existence. Accordingly, in those first ages,
so it is represented, the Lord did not come, as it was
generally supposed He would do. But instead of that,
1 Accordingly, in the "apostles' chapel" at Albury there are twenty-
four carved stalls in the ' sacrarium, of which twelve were occupied by the
twelve Albury apostles, and twelve are said— though the accuracy of this
statement is not vouched for— to be "reserved for the original twelve when
they should return with our Blessed Lord at His second coming."— Union
Review, No. lxxi. p. 41, note.

The Apostolate. 165

the apostolic control of the Church failed through the
deaths of the twelve, and by degrees the Church declined
in faith, and became separated into divisions, which
through the ordinary agency were irreconcilable. And
no wonder ; for bishops, who were the successors of
bishops, not of apostles, had a jurisdiction which was local
over their own dioceses, not universal over the Catholic
Church. Hence the uniting, welding, directing force
over the whole body was wanting, and the body was
naturally broken up into fragments. For bishops are
more as colonels over regiments, apostles are the general
officers. It was reserved for these latter days, when faith
became firm, and zeal earnest, and prayer ascended up to
heaven assiduously for the restoration of this integral part
of the fourfold ministry, to witness the bestowal of this
closing gift to the Church, that these men might present
the Church to the Lord at His coming. Being sent
directly from Him, they would also form the upper por
tion of the channel through which grace would descend
upon the people of God. It is not to be denied that
grace has been bestowed through the instrumentality of
the previously-existing ministry, who were duly ap
pointed in regular succession from the first twelve, but
not grace in plenary abundance ; besides that, as the new
apostles were thus ready to bestow it, all men ought to
recognize their claims, and seek it in its fulness in the
proper way.
To this Apostolic office, as thus described, the follow
ing twelve men were called. First there was Mr. Car-
dale, the London solicitor, of Bedford Row. Next, Mr.

1 66 Apostolic Rule.

Drummond, the banker of Charing Cross, who had been
before, and was to be again for many years, a member of
parliament. Next, the Rev. Nicholas Armstrong, M.A., of
Irish extraction, who had been rector of S. Dunstan-in-
the-West, in Fleet Street, a man who acknowledged that
he had no special gifts as an apostle, except patience,
with which he humbly waited in expectation of them.1
The Rev. Henry Dalton, M. A., a clergyman with
English Orders, who had also been a Scotch minister,
was another, and had been useful to the sect by his
labours at and near Bridgenorth, for which, as has been
related, he was deprived of his living. Mr. Spencer
Perceval, another, was son to the prime -minister who
was shot by Bellingham in the lobby of the House of
Commons, and grandson to the second Earl of Egmont,
and had himself been a member of parliament for
some years. Mr. Thomas Carlyle has been mentioned
as a school-fellow of Irving's, and as an advocate
of the Scotch Bar, who defended some of Irving's
early associates in the actions promoted by the Kirk.
Mr. Frank Sitwell was the owner of Barmoor Castle in
Northumberland, the second representative, next to the
baronet, of an old family, which traces its origin to Sea-
wald, or Seadwald. Mr. Sitwell's sister, Mary Amelia,
married John Tait, Esq., eldest brother to the present
Archbishop of Canterbury. The Rev. W. Dow, M.A.,
was formerly in Scotch Presbyterian Orders. He had
been one of the regular attendants of the Albury confer
ences, and a writer in the Morning Watch. Mr. Tudor

1 Baxter's Irvingism, p. 30.

The Twelve Apostles. 167
has been mentioned as editor of the Morning Watch,
who also took a prominent part in some of the meetings
at Albury. Mr. King had been employed in the Tower
of London, and took the additional name of Church upon
coming to some property. Mr. Mackenzie was a Pres
byterian layman, the elder of the Church in Regent
Square that chiefly supported Irving on his trial, and
followed him from Regent Square upon his expulsion.
Mr. Woodhouse was a solicitor, a son of Dean Wood-
house who wrote upon the Apocalypse.
These twelve were now directed by the voice of pro
phecy to go to Albury, as " an example of self-sacrifice,"
and there to remain in retirement for a year. Seven
prophets were appointed for the Universal Church, in
contradistinction to local Churches, and were ordered to
accompany them. A year was to be spent by the whole
body in reading daily the Holy Scriptures, starting from
the beginning and proceeding regularly to the end. They
were also to be constant in prayer. In order that they
might be relieved from other cares, the apostles were
removed from the offices, which, as angels or elders,
they had held before they were separated as apostles.
Their entire time was to be given up to the study of the
written Word, and to their mutual consultations. All
that they had to do with the Churches without was to be
comprised in occasional visits. " They sought to acquire
the knowledge of the fundamental principles by means
of which the Church was to be edified." 1 But Drum
mond still continued to hold his office as angel of the
1 Chronicle, p. 21.

1 68 Apostolic Rule.
Church in Albury. There were in England, Scotland,
and Ireland, now about twenty-four Churches of the
Catholic Apostolic persuasion.1
To the pretty village of Albury, then, the twelve
retired, but not now to meet as of yore in the Park
library, but in the chapter-house or council -chamber of
their cathedral Church, which had been built, a very
favourable specimen of the early Gothic of the present
century, just outside of Mr. Drummond's grounds. In
this chapter-house is a table specially made for the
purpose, in the shape of a dodecagon, with a side for each
apostle, and room in the centre for the " scribes." Seats
are placed round the chamber for the prophets and
others who are present.
During their deliberations, great stress was laid upon
the Apostles being a corporate college with an essential
unity of its own. This character was insisted upon in
several prophecies, so much so, indeed, that it was
expressed in a recognized phrase, viz., the Apostles'
" twelve-fold unity." Not only was nothing to be done
without the Apostles, but their authorization was ab
solutely necessary for the validity of any order on a
question of doctrine or discipline. The Irvingites at this
time, in their enthusiastic delight at having come into the
long-desired possession of their new ordinance of the
Restored Apostolate, went much further. Unanimity was
declared to be indispensable. One warning ran to this
effect : " If an apostle says ' No,' ye have not the mind of
the Lord. If a foundation be wanting, how ' shall the
1 Short History of Apostolic Work, p. 13, note.

Twelve-fold Unity. 169
city be builded ? ' And the Apostles when separated
were directed to abide together till they should be all of
one mind. And further, in reference to the acting of
individual apostles, the angels were reminded that it was
by the authority of the Apostleship, by the voice of the
twelve, and not by the voice of one, that they were to be
ruled ; by the voice of ' the twelve ' — ' the one.' " x Be
cause " the Apostles, as a body, corporate or college, as
an unity, are the law-givers and rulers of the Church,
through whom the Lord fulfils His office, as the anti
type of Moses, speaking from heaven. . . . Whenever an
apostle acts officially, he speaks and acts not of himself,
or in his own name, but as expressing the mind of the
Lord, which is only found in the Apostolic College, and
to this Apostolic College he is responsible for what he
does. And herein consists the true unity of rule and
doctrine — not in one person having the mind of Christ,
but in a twelve-fold Apostleship." 2 " The matter here
referred to, the unity of the Apostleship, the twelve-fold
unity, was much insisted upon at the time ; and the
Apostles, while occupied in legislating for the Church,
were much warned and reminded by the Lord of their
twelve-fold unity." 3
An important advance was now made in their observ
ances in worship. Up to this time the Holy Communion
had been administered only once a month. But in July,
1835, at Albury, the practice of weekly Communion was
1 The " narrative " quoted in Apostolic Lordship and the Interior Life : a
nan-ative of five years' communion with Catholic Apostolic Angels, 1873.
2 "Narrative" quoted in Apostolic Lordship, p. 53. 3 Ibid.

170 Apostolic Rule.

introduced. Nevertheless things in this respect were
still in a rudimentary state. There was no form of
liturgy, and consecration was performed by " the break
ing of the Bread, and the repetition of the words of Insti
tution." Then the elements were borne away by the
deacons and administered to the people, whb remained
in their places kneeling. But unleavened bread was
used, because leaven was regarded as an emblem of
corruption. The example thus set at Albury was not
followed in London till a year after, being adopted
on July 24th, 1836. •
About the time that the apostles were separated,
what was called the mystery of the Tabernacle was set
forth. This forms another specimen of the symbolical
interpretation of the Bible, in which this sect so greatly
delights. They consider that the hidden meaning of the
Bible has been declared to them, and that the possession
by them of this hidden meaning, as interpreted by means
of prophets and apostles, is a most valuable part of the
privileges which they think they enjoy.
They observe that the description of the tabernacle
in the Bible is exceedingly minute, and that the account
of it, as unfolded down to numerous little particulars,
occupies no less than a dozen chapters ; being twelve
times as many as are concerned in the narrative of the
creation of the world. To run through the main points,
they interpret as follows :— The chief materials of the
tabernacle are said to be gold, silver, and brass. Of
these gold being a yellow metal, like the sun, symbolizes
" the truth as it is in Jesus." Silver, which is more like the

Mystery of the Tabernacle, 171
silvery moon, sets forth the manifestation in the Church
of the love of Christ. Brass is supposed to represent
spiritual strength ; iron, which was not found in the
tabernacle, fleshly might. The four coverings of the
tabernacle, oil, the four spices of anointing, the four
spices for incense, and the three divisions of the taber
nacle, all were interpreted as having their respective
significations. But what concerns us more now is the
manner in which these interpreters explained some parts
as showing the number of men employed in their chief
orders of ministers.
The tabernacle is described as surrounded by sixty
pillars, which were said to stand for sixty evangelists,
who were also represented by the sixty valiant men that
were gathered around Solomon's bed,1 " every one with
his sword upon his thigh, for fear of the night." These
sixty evangelists were under five angel-evangelists,2 who
were typified by the five pillars at the entrance of the
holy place ; for the duty of the evangelists- was with the
people of the outer world, whom they were to lead into
the true Church. Again, inasmuch as there are forty-
eight boards, these represent the forty-two elders of the
seven Churches, six in each, headed by the six junior
apostles, who corresponded to the six of those boards
which were at the further end of the tabernacle. And as
there were five bars which upheld these boards, so the
five apostles next to the first were directed to instruct
1 Cant. iii. 7, 8.
• The first five were Dr. Hamilton Roe, Mr. Stevenson, Mr. Douglass
(centre), Mr. Trimmen, and Mr. Sturgeon. Mr. Douglass, the author of
the Chronicle, was afterwards succeeded by Sir George Hewett.

172 Apostolic Rule.

the council upon the principles according to which the
decision of the meeting was to be given. The four
pillars between the holy place and the Holiest of Holies
were considered to stand for the senior apostle, prophet,
evangelist, and pastor, as respectively the pillar of the
apostles, of the prophets, of the evangelists, and of the
pastors. The angels of the seven Churches were signi
fied by the seven lamps of the golden candlestick ; and
two elders who acted as scribes or secretaries, by the two
corner boards of the tabernacle.1
These ministers, and certain others with them, were
supposed to form the Council of Zion, which was ordered
to meet every month, upon the fourth Tuesday in the
month. When they met, the proceedings were conducted
according to fixed order.
The subject of discussion having been settled, the
five apostles who ranked next to the senior apostle
laid down the principles by which the decision was
to be guided. Then the five chief evangelists opened
the case, showing the application of those principles
arid their bearing upon it. Then the elders gave their
counsel, which was summed up by the seven angels.
Then they waited to see whether the word of prophecy
would come from any of the prophets 2 who had their
1 Appendix VI.
2 The seven prophets, who are said to have been Taplin, Drummond,
Cardale, Bayford, Lady H. Drummond, Miss E. Cardale, and Mrs. Car-
dale. — Baxter's Irvingism, p. 12. It will be observed what influence was
thus given to Messrs. Drummond and Cardale, especially as Taplin was
originally brought forward by Mrs. and Miss Cardale. — Baxter's Irvingism,
p. 16. Dr. Bayford was the proctor in Doctors' Commons. Their number
was increased to twelve. — Drummond's Discourses, p. 107.

Council of Zion. 1 73

places in the council, which was uncertain in operation,
sometimes being delivered, sometimes withheld. Lastly,
the apostles delivered their judgment through the senior
apostle, either at once, or after deliberation in private, or
on some future occasion. It was then formally re
corded by the scribes, and a copy was committed to the
four pillars, i. e. the pillar of the apostles, of the prophets,
evangelists, and pastors respectively, to communicate
to their respective ministries. But supposing that the
subject under discussion was one in which the evan
gelists were the proper advisers, then the sixty evangelists
attached to the Churches in London gave counsel ; the
substance of which was summed up by the five angel-
evangelists, and presented by them to the council.
By the opening of the year 1836, events had pro
ceeded thus far. In London the seven Churches had
been formed, every one with angel, priests, and deacons.
Daily worship was offered in each. And for spreading
the new tenets, five bands of evangelists were gathered,
each under an angel, and were now at work. To hold
all together, and to direct combined and harmonious
movement, the twelve apostles had been called and as
sembled, whilst the prophets contributed " light," and the
elders counsel to their joint deliberations, so that their
decisions and determinations were the results of the
working of the entire machine. But as yet the action
was only in one part of the world. A grand Council of
Jerusalem was in prospect, consisting, after the pattern of
the wall of the New Jerusalem, which measures an hun
dred and forty-four cubits, of an hundred and forty-four

174 Apostolic Rule.

angels, and assembled from the whole of Christendom.
For this mode of action just described, which included
the order of the council and the labours of the evangel
ists, "was declared to be the model according to which
God would work in the Church Universal ; and that in
every land His purpose should be effected upon the
same principle, and in accordance with that pattern." x
Such were the words of the chronicle of the body;
they are redolent of youth and of fresh' enthusiasm. If
these were really the Lord's arrangements He would
surely bring them to pass by His mighty power, notwith
standing any weakness of human instruments, and any
then present sources of discouragement. How different
the stubborn facts of after history ! The Council of Zion
itself fell into abeyance, at least for a time, and afterwards
only rose with diminished splendour and under a new
appellation, and the model has been followed in no other
land. " Quae cuncta aerii discerpunt irrita venti."
" These words he spake, but all in vain ;
Like flakes of snow, or idle rain,
They fell abroad, or there, or here,
Borne by the winds in mad career."
So the apostles, with their prophetic assessors, passed
two years and a half in the delightful quiet of Albury.
In the first part of the time they read the Holy Scrip
tures at their daily meetings, so that, as they went
through the whole canon of Scripture, from the beginning
of Genesis to the end of the Revelation, their work had
a certain completeness. Their conclusions, too, were
1 Chronicle, p. 24.

Results of Study. 175

solely what they conceived to be either recognized or
appointed in the written Word. " The mystery of the
constitution and destination of the Church, the order
of public worship, the right way of government, the
relations of the Church to the world, the meaning of
past history and present events, and the issue of this
closing dispensation, were all made clear to us from the
types of the Jewish tabernacle and ordinances, and from
the other, especially the prophetic, Scriptures." 1 Such is
the account of Mr. T. Carlyle, one of the apostles. " From
a state of ignorance," he adds, " we were translated into
the knowledge of the purpose of God."
There were also two other parts of their peculiar
doctrine which were made clear, as they thought, to the
minds of these adventurous students. The first of these
is a Christian doctrine of great importance, though
one that has fallen into strange neglect, and is liable,
therefore, to still more misunderstanding, even amongst
those who 'ought by training and position to be better
informed. From the study of the Jewish tabernacle, and
from the rites therein performed, " the twelve " and their
associates learnt how the one great peerless Sacrifice of
the Lord threw its impress over all Divine worship, past
and future. They saw how the whole Church, not the
ministry only, though the ministry primarily and espe
cially, has a priestly character. They were led to the
appreciation of the great truth of the Incarnation, as the
vast central verity in the salvation of mankind ; issuing
out in real and efficacious sacraments and ordinances,
1 Short History, p. 14.

176 Apostolic Rule.

which do not supersede individual communion with the
Father of spirits, but nevertheless are the chief channels
of His grace. So they were carried on to the necessity
of baptism into Christ by the hands of ministers, and to
the place which the holy Eucharist occupies, as not only
the centre, but the foundation also, of all worship, and
the means of feeding spiritually on Christ through the
consecrated Elements.1
The other point concerned their own distinguishing
tenet of a fourfold ministry, as consisting of apostles, pro
phets, evangelists, and pastors. They rushed to the con
clusion that all the instances in which the number "four"
is found in the Bible represented in type this arrange
ment. Thus the four rivers of Eden, the four living
Creatures in the Apocalypse, the Cherubim in the vision
of Ezekiel, and the quadruple encampment of the children
of Israel in the wilderness, were supposed to enshrine the
four ministries which they adopted : the royal lion sym
bolizing apostolic rule,, the eagle the prophetic spirit
soaring into the mysteries of God, the man showing the
social propensities of the persuasive evangelist, and the
ox the pastoral life of the shepherd of souls.
Whilst the apostles were thus engaged, the five bands
of evangelists, under the lead of their respective angels,
were hard at work, and prepared measures for occasional
visits of the apostles from Albury, to ordain and set
the churches generally in order. So that by the end of
the year 1836 there were as many as thirty-six churches
throughout England, Ireland, and Scotland.2 Visits were
' Norton's Restoration, p. 145. Short History, p. 15. » Chronicle, p. 21.

Wider Operations. 177
also paid every Sunday to one or other of the seven
churches in London for more than a year by an apostle
attended by a prophet, in order that through them the
faithful generally might be made fully acquainted with
the fresh points of doctrine and discipline which were
coming forth under the sanction of apostolic authority.
But their designs were of a much more lofty charac
ter than merely to include Great Britain and Ireland, or
even all the subjects of the then King William within
their purview. Angels or bishops found their sphere
amongst those who had been committed to their spiritual
charge. But were not apostles officers of the Universal
Church, whose duty it was to bring together into one all
who were within her pale, and to draw within the fold
all who were still lying without ? So that now wider
operations demanded their anxious care.
The first question appeared to be how the Apostolic
college should make known their mission to the Church
at home, and should present their claims of Catholic
authority to the laity and clergy in the United Kingdom.
As early as the latter part of 1835 1 the word of prophecy
came forth that each apostle should write down his idea
of what ought to be said so as best to represent the new
doctrines, and that the senior apostle, who in all cases
was to act as their mouth, should gather up the contents
of these papers into one document, which would thus be
an adequate exponent of the united apostolic mind. Two
testimonies were thus prepared, the . first under the care
of Mr. Cardjale, the second 2 by the guiding hand of Mr.
1 Chronicle, p. 24. 2 Appendix II.
VOL. I. N

178 Apostolic Rule.

Perceval. The latter was delivered to King William IV.
by Mr. Perceval, and by him and another1 apostle,
specially deputed, was " served " upon each of the privy
councillors of the time. In legal fashion, the serving
was supposed to be sufficient, all responsibility after that
act resting with the recipient. The former was read at a
meeting of the seven Churches on Christmas Day, 1835,
and afterwards delivered not only to the archbishops and
bishops of the Church of England, but to the clergy also
of the towns, or in the neighbourhood of places, where
Catholic Apostolic Churches were in operation. In the
spring of 1836 an evangelist was chosen to visit, with a
companion, the clergy of London for the purpose of
delivering this book, which was presented to- more than
a hundred and fifty of them. In the country it was
afterwards circulated by means of the ministers of the
several churches. To the archbishop and to several of
the bishops the presentation was made by a deputation
consisting of two apostles.
But the apostolic college contemplated much more
extensive operations, which were destined to exercise a
most important influence over the whole character of
their work.
It will be remembered that the Oxford Church move
ment was now in the full swing of its early and powerful
progress. Amongst the chief principles which were
brought out of comparative darkness and neglect was
that the Church in any country, if it be really a Church,
is but a branch of the one Holy Catholic sftid Apostolic
1 His companion was, I believe, Mr. Drummond.

Catholic Tendencies. 179
Church throughout the world, which has continued in
unbroken existence from our Lord's time until now. The
propagation of this truth, with an amount of learning
and a force of keen logic which will make that move
ment for ever remarkable, must have affected, to an
extent perhaps not realized by the leaders of Irvingite
thought, a Community which was plainly feeling its way
onwards to a goal which to them, as to Irving, only as
yet " loomed through the mist." At all events, the dates
nearly coincide. The Oxford professors and tutors were
at work on the records and writings of the Church
Catholic whilst the apostles were groping their way by
the aid of dark hints and types of the Old Testament.
The catholicity to which the latter lay claim, and which,
so far as it goes, is by far the most instructive and the
most valuable part of their system, evidently ensued as
an after-thought. They began their building with Pro
testant bricks, and had constructed it half-way up before
they were aware of Catholic quarries, and of the beauti
ful forms which stones extracted from them would readily
assume. But though they have cased, to a considerable
extent, the lower part of their edifice, they must not in
candour conceal the under-structure of brick on which
the entire fabric rests.
Induced then by Catholic tendencies, which we can
not, I think, but refer to the tracts and other writings
that were now issuing continually from Oxford, the Apos
tles began to get ready their weapons for warfare abroad.
Following the plan of Israelitish times, and in obedi
ence to a prophetic utterance through Drummond, given

180 Apostolic Rule.

at the thirteenth meeting of the council in June, 1836,
they divided the parts of the world over which they
fancied that their efforts should be directed, into twelve
"tribes," each of which was assigned to a particular
apostle. England was considered to be the leading tribe,
the symbol of " the exercise of and submission to
reasonable rule ; " and was therefore called the tribe of
Judah, the seat of apostolic government. So it was
assigned to Mr. Cardale, the senior and the "pillar of
the Apostles." Scotland seemed too small, and was
therefore combined with Switzerland ; inasmuch as both
were mountainous countries, and seemed to set forth
" dignified patriotism, though in small nations inhabiting
poor countries." They were taken for the tribe of Ben
jamin, and were committed to the care of Mr. Drum
mond. Mr. Perceval took Italy, answering to the tribe
of Manasseh, and exhibiting " civic virtues and faithful
citizenship." France was assigned to Mr. Dalton, being
supposed to symbolize, in common with Asher, " a yearn
ing after fraternity." Prussia and North Germany,
which were supposed with Simeon to show " quiet per
severance in accomplishing what is aimed at," were
assigned to Mr. Carlyle. Austria, "as the historical
head of Germany," and South Germany, being taken for
Reuben, and being supposed to exhibit "an intense
desire for a united Fatherland," were placed under the
care of Mr. Woodhouse. Mr. Sitwell took Spain and
Portugal, which were considered to be the patterns of
"chivalrous adherence to an adopted purpose, undis-

The Tribes of Christendom. 1 8 1
heartened by practical difficulties." They answered to
the tribe of Naphtali. Russia, as exhibiting a " persist
ent expectation of the fulfilment of what are supposed to
be the decrees of Providence," was taken to represent
the tribe of Dan, and was apportioned to Mr. W. Dow.
Poland, with a subsequent addition of India, was given
to Mr. Tudor, and was regarded as the representation of
Ephraim, though it was "not easy to trace a resem
blance." Mr. Mackenzie had Norway and Sweden,
which, like Gad, were supposed to exhibit " honesty and
passive courage in adhering to what they are, unin
fluenced by the opinion of others." Denmark and Hol
land, with Belgium, were held to correspond to Issachar,
having " contented industry " as their characteristic, and
fell to the lot of Mr. King-Church. Ireland and Greece,
denoted by the Emerald, were supposed to show " ca
pacity for intellectual and bodily enjoyment," and were
taken for the tribe of Zebulon, and were assigned to Mr.
Armstrong. The United States of America were sup
posed to be included in their ancestral tribe of Judah, and
were therefore under the control of Mr. Cardale. He was
helped generally in America by Mr. Woodhouse. The
area of the tribes was supposed to be co-extensive with
Christendom, but not with the nations of the world.
This theory of Christian tribes answering to the
twelve tribes of Israel was in great measure constructed
out of Mosaic arrangements. The tribes in the wilder
ness, as will be remembered, were divided into four com
panies, which encamped to the East, South, West, and
North of the Holy Tabernacle. And the breast-plate of

1 82 Apostolic Rule.

the High-priest had twelve precious stones, correspond
ing to the twelve tribes. Accordingly, the Sardius,
Emerald, and Topaz, were supposed to denote respect
ively England and Judah, Ireland Greece and Zebulon,
Denmark Holland Belgium and Issachar. In the
second division, the Carbuncle, Sapphire, and Diamond
or Chrysolite, represented Austria and Reuben, Prussia
and Simeon, the Scandinavian Peninsula and Gad.
Thirdly, the Ligure, Agate, and Amethyst, were thought
to stand for Poland and Ephraim, Italy and Manasseh,
Scotland Switzerland and Benjamin. Lastly, Russia
and Dan, France and Asher, Spain Portugal and
Naphtali, were respectively signified, as was thought, by
the Beryl, Onyx, and Jasper.1
Meanwhile the apostles had been hard at work upon a
general testimony, made up from the other two, and in
tended for delivery to the great Catholic authorities upon
the continent of Europe. They were taught that first of all
" God would address His people through their legitimate
heads, because He would not slur over His own ordi
nances, nor interfere with His own principles." In case
the lawful authorities in any land should turn a deaf ear,
then they had the analogy of the parable of the supper
for going into the highways and hedges, and for address
ing themselves to the people without exception, whose
rulers were neglectful of their duty.2 The apostles were
therefore to go forth armed with this elaborate document,3
1 Boase's Physical a part of Theological Science, 1870, pp. 97—105.
I do not know how far the theory was developed at first. It is not yet
asserted positively. 2 Chronicle, p. 25. 3 Appendix I.

Tribal Organization. 183
which set forth their claims and credentials, and in most
carefully-drawn language called upon all people to receive
them. It was printed in English, French, German, and
Latin.1 Their plan of proceedings was also laid out
more in detail before them. " A glorious consummation
of this purpose of grace towards Christendom was shown,
as it were, in prophetic vision."2 The seventh chapter of
Numbers, in which are related the offerings made by all
the tribes of Israel to the tabernacle, was declared to set
forth " the organization of a perfect Church in every tribe,
with its full complement of ministers and people of every
class, ordinances of worship, spiritual gifts and graces."
The model had been exhibited, it will be remembered, in
the royal tribe of Judah. Here was the promise of a
twelve-fold repetition.
In order that each apostle might be aided in his
arduous task, three assistants were assigned him, a pro
phet, evangelist, and pastor, who were all chosen by him
self. These were to act as the heads of those respective
ministries in each tribe, so that all the prophets of the
tribe should be under the prophet with the apostle, the
evangelists under the evangelist, and the pastor with the
apostle should head the pastors in that particular tribe.
In these preparations and in the work at home, and
doubtless in the study also of the history, habits, and
languages of the countries which had been severally
assigned to them, the apostles passed the latter half of
1 Restoration of Apostles, &c, by George C. Boase. Dundee, 1867.
For the English version, see Appendix.
2 Norton's Restoration, p. 157-

184 Apostolic Rule.

1836 and the year 1837. The work was a grand one,
the idea really magnificent ; but, as the time for grappling
with it approached, the apostles must have felt that
meetings with one another in the modest chapter-house
of their "cathedral," and day-dreams of wondrous results
in the congenial home of Albury, were very different
from laborious attempts to convert foreign nations ; that
the steps to success were hard to discover and to sur
mount ; and that a vast responsibility was laid upon each
of them, to which their powers of intellect and previous
training were glaringly unequal. No wonder then, if
they secretly shrank from the task. But the time came,
at the beginning of 1838, when they must go forward.
Then, by the test of stubborn facts and actual results, it
would be made evident whether the power of the Holy
Ghost was really with them, or they had been entrapped
by a mere semblance of the truth. The travels and suc
cesses of St. Paul and of the other early apostles afforded
a parallel. Were there to be signs and wonders — if not
miracles, yet at least the convincing argument of the
conversion of multitudes, the organization of all the
new tribes after the pattern of the "tribe of Judah," the
acknowledgment of apostolic rule, a striking advance of
true Christianity, at least amongst numbers of recognized
elect, and an assemblage which could not be gainsaid of
people prepared for the Lord at His coming ?

CHAPTER X.
APOSTOLIC JOURNEYS.
HEN the apostles separated and started upon
their several journeys, early in 1838, to visit
their tribes, they were directed to return home
and meet together upon the ensuing Christmas
Day, for it was calculated that the mystical number of
1260 days would have exactly elapsed by that time.
Ten of them went out. Mr. Cardale, as apostle of
the tribe of Judah, remained at home to overlook his
tribe, and as senior apostle to be a centre of communi
cation between the dispersed wanderers, and to be at
hand to summon all together in the event of there being
any special need for their twelvefold authority. Mr.
Tudor also appears to have stayed with him, since we
are told in the records of " certain remaining at home to
conduct the affairs of the Church," and there is no men
tion of Poland or India, which together were apportioned
to him, in the accounts given of places visited. Besides
these, Mr. Armstrong was not far off in Ireland, except
when he was in Greece, and could transact part of the
business of his tribe in England, and Mr. Drummond
was hovering between Switzerland and Scotland.

1 86 Apostolic Journeys.
The directions given to the apostles upon their travels
comprised mainly three heads of labour.
They were first of all " to spy out the land." Under
this expression, which suggests the idea of the tribes
proceeding to their inheritance rather than of the leaders
going amongst their wandering or deluded tribes-men,
was included a complete enquiry into the habits and
customs of the countries visited. The state of their reli
gion, such doctrines and rites as prevailed amongst them,
the chief features in their character, how far they would
be likely to receive the new tenets sought to be impressed
upon them, and the best manner of conveying to them
those tenets, were to form essential parts of this head of
the preliminary enquiry.
Secondly, the apostle in each case was to " dig for
gold." The meaning of this latter expression was that
in " all parts of the Church there is a remnant of truth,
often hidden and buried under the rubbish of human
doctrines and traditions, like pure gold in the bowels of
the earth ; and that these apostles, who thus went forth
into the lands of Christendom, should make themselves
acquainted with their spiritual condition, and should
search after everything, whether in doctrine or in prac
tice, which savoured of the truth of God ; and that all
these things should be submitted to the college of apos
tles when they met again, to be by them considered and
weighed and sifted, in order that everything good in all
Christendom might find its proper place in the worship
and service of the house of God." These words from
the authorized " Narrative " in private circulation amongst

General Directions. 187
Irvingites,1 explain the most important and a very instruc
tive part of what was effected by the apostles. Their
opportunity in thus going forth into all the chief parts of
Christendom was a grand one for ascertaining what were
the doctrines and modes of worship in which the several
parts of the divided Church were most likely to coalesce.
And it is hard to conceive how these men could have
performed this part of their task better than by endea
vouring to discover the common truths which were
accepted and cherished by each national Branch of the
Catholic Church. The combination of these truths after
wards into one system, even if it were overlaid by the
peculiar tenets of the men who combined them, has
afforded nevertheless a valuable lesson to those who
would work towards healing the breaches made by the
enemy of souls in the Catholic Church of Christ.
Thirdly, each apostle was to seek for " gates of en
trance." Under this figure those people were supposed to
be described who might be inclined to receive the mis
sionaries, and to introduce them to their friends and
countrymen, and who might afterwards themselves be
come instruments of spreading the faith amongst others.
A caution was added, which appears to strike a dis
cordant note in this grand enterprise. The apostles were
reminded that they went only in the character of " pri
vate individuals, as learners and observers rather than
teachers." While this is creditable to the modesty of
private gentlemen, such an attitude is hardly consistent
with the character of messengers of God, accredited
1 Narrative, p. 57.

1 88 Apostolic Journeys.

with a mission direct from heaven and conveyed through
the voice of the Holy Ghost, and sent, as they supposed,
to exercise authority over the whole Church, to prepare
all Christians for the Advent of the Lord, and to save
souls on a large scale from the coming tribulation. They
went forth indeed in quiet privacy, mixing with the
numbers of travellers, who even in those days, before
railways were constructed over Europe, were continually
passing and repassing from British shores. Instruction
was given to them first to present the testimony to the
rulers of the land, and in the event of its not being fol
lowed to proceed regularly in their assaults upon the.
people. Nothing of a striking, or sensational, or strangely
exciting nature was to be attempted. Such a course
would be alien to their ordinary habits, and unsuitable
to their general position in society.
No doubt the difficulties in front of them were ex
tremely formidable. Here were ten or eleven ordinary
English gentlemen, whose previous training and educa
tion, except during the year or two immediately pre
ceding, had not been such as to qualify them espe
cially for their great purpose. They started, too, upon
their enterprise at a time when, on account of the
long war with Napoleon, Englishmen were more than
at most other periods of their history unacquainted
with the habits and character of foreign nations. If
it be said that the first twelve were unlearned men,
we must remember that the history of their time reveals
unprecedented opportunities of communication with
other parts of the world ; that the Jews themselves

Prospective Difficulties. 189
were scattered in small colonies over the parts which
the Apostles would visit ; and that the established
prevalence of the Greek language presented a medium
for addressing those whom they sought to convert. But
in 1838, English was far less generally understood in
foreign lands than it is now. Yet we find twelve English-
speaking men, with no linguistic talents of any remark
able kind at all, and confessedly not assisted in this
direction by their arrogated gift of tongues, going out to
persuade and rule over people who claimed to be better
Christians than they were themselves. If it be replied
that Almighty God often makes use of weak means to
confound the strong, we cannot but bear in mind that
the parallels supplied by His well-known operations do
not present such a disparity between means and ends,
between human instruments and achievements in view,
as we are called upon here to acknowledge. If the
Church were really to be welded together, how much
more effectually would this most admirable design have
been accomplished if the twelve had been chosen from
different nations than if they were taken only from one,
to say nothing of the question whether the men chosen,
however estimable or blameless, were the best English
men for the purpose who could have been found.
However they set forth, each with an ordained minis
ter as his attendant. They were armed with the " testi
mony," which was addressed to all the ecclesiastical and
civil authorities in Christendom : but particular arrange
ments were made for delivering it to three amongst those
authorities, who seemed to the apostles to have special

190 Apostolic Journeys.

pre-eminence ; and, as usual, symbolical reasons pointed
to their selection. As our Lord is the " Melchisedec, King,
and Priest," so to Catholic Apostolic eyes three of the
then rulers in Europe represented in their official standing ,
His threefold office, though they exhibited it only in
perversion. The application of this principle is given
best in the words of their authorized narrative.1
" The Pope, as the representative of the Lord Jesus,
the only King and Priest, the Priest upon His throne,
in which character he stands, officially at least, as the
usurper and forestaller of the dignity and glory of the
kingdom of Christ, for in His kingdom alone can the
kingly and priestly offices be united in one person, was
to receive the testimony first ; and to him it was to be
delivered by the apostle second in his call to that office,
in company with the apostle who had been designated
for Italy." The Emperor of Austria (the successor to the Ger
man emperors, the holders of the authority derived from
ancient times), the representative in Christendom of the
universal empire of the Roman Caesars, of autocratic,
irresponsible sovereignty by Divine right, in which
character he stands, officially at least, as the usurper and
forestaller of the dignity and glory of the kingdom, for
the claim to universal sovereignty and to irresponsible
power belongs alone to the Lord Himself, was to receive
the testimony next ; and to him it was to be delivered
by the same apostle, in company with the apostle for
South Germany. 1 Narrative, p. 59.

Delivery of the Testimony. 191
" The King of the French, as the representative of
limited constitutional monarchy, the only form of mon
archy suited to this dispensation, degenerating in its
present form into a monarchy not based upon the here
ditary right of the first-born, or upon ancient law regu
lating the succession to the throne, but resting its claim
to authority, the royal authority of the Lord Jesus, upon
the vote, gift, and nomination of the people (embodying
the wicked, blasphemous doctrine that all power is from
the people), in which character of king by the choice of
the people the present king stands, officially at least, as
an usurper and forestaller of the dignity and glory of
the kingdom, — for the king by the choice (though not by
the power) of the people is none other but the spiritual
David, of whom it is said, ' Worthy is the Lamb that
was slain to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing,' and to
Him every creature shall give glory (Rev. v. 12 — 14), —
he was to receive the testimony thirdly, by the hand of
the same apostle, in company with the apostle who had
been designated for France."
This testimony, however, was by Drummond and
Perceval not actually delivered into the hands of the
Pope, then Gregory XVI., but was " left with Cardinal
Acton in July, 1838, who in the same month delivered it
to the secretary of memorials for the Roman Pontiff."
In the ensuing September Drummond and Woodhouse
placed a copy in the hands of Prince Metternich for the
Emperor of Austria. Whether Drummond and Dalton
were successful, or how far they were successful, in their

192 Apostolic Journeys.
presentation to Louis Philippe, is not recorded. But
the testimony was delivered to other bishops and kings
in this and the succeeding year as the apostles found
opportunity. They returned, according to the orders given them at
their departure, by Christmas, 1838, when they all met
at Albury, and communicated to one another the inform
ation which they had acquired, and took common counsel
upon the affairs of the Church. The result was that they
now looked upon ecclesiastical matters with minds much
enlarged, and with less tendency to limit their view of
the Church to their own immediate surroundings. And
though their appreciation of the difficulties in front of
them must have increased, and some, at least, of them
must have felt how utterly inadequate they were to cope
with the massive indifference with which their claims
were treated, yet they returned after Christmas to their
labours strengthened and encouraged by their meeting
in a congenial sphere.
From the scanty information which is given about
any success which they met with amongst the nations to
whom they were sent, it seems clear that they effected
but little in the period during which they were away,
which, deducting the time that they were in England at
the end of 1838 and the beginning of 1839, included
about two years. The Members of the Body at the pre
sent time admit that they can make no real way in Roman
Catholic countries. In Switzerland some adhesions were
won ; in France a few were attracted ; but the chief
success occurred in North Germany, though here it was

Early Results. 193

more in the nature of preparation for after results than
inclusive of any results at the time then present. Dr.
Thiersch, the learned writer on Church history, was after
wards one of their best known converts. And in America,
where Mr. Woodhouse went in the last year instead of
into Austria, considerable way was made. But as far as
gaining converts was concerned, Spain and Portugal and
Italy were completely closed against them. The apostle
to Spain, Mr. Sitwell, admitted that " in the state of the
country it was very little indeed that he could do. The
only thing that was open to him was to take up his
abode at an inn, keep his eye upon the various persons
who might enter, and see if there were any who were
likely to listen to his words. Generally they were shy
and distrustful, but when he gained their "confidence
they often told him that they were not Catholics but
Protestants, a Protestantism, however, not of a very
definite or intelligible kind."1 It is believed that no
Spaniards at all have ever really received these tenets.
So, too, the results, as far as conversion is concerned, in
Austria, Greece, Russia, and Poland have been inappre
ciable. Not very much more can be said for Denmark,
Sweden, and Norway.
There was a striking contrast, too, between the first
Apostles in their evangelizing labours and these twelve
Englishmen. To nearly all of the names of the former
the noble term martyr is affixed : and besides this, the
history of their toils and struggles is full of earnest, bold,
1 The Catholic Apostolic Church (Irvingism) : its Pretensions and Claims,
&c, by a late member, many years minister in the body. London : G. J.
Stevenson, 1872, p. 61.
vol. 1. O

194 Apostolic Journeys.
and unflinching endeavours, which brought upon them
persecutions and sufferings that might have bestowed the
honourable title of confessor over and over again upon
the same apostle. Doubtless times and customs are
altered. But the spirit of restraining what was deemed
to be unauthorized and impertinent interference with the
form of religion established in any country by measures
which might be classed under the name of persecution,
had not so completely died out in 1838 but that some
disagreeable consequences of bold and unflinching zeal
might have been experienced. In the Austria, Italy,
and Spain of those days there were prisons whose
recesses were known by heretics. Yet we never hear of
any collisions with the ruling powers in the countries
visited, or of any remarkable opposition that was en
countered by these men.
The Apostles were quiet and orderly men, who re
spected " the powers that be," and were careful to give
no unnecessary offence. They went in and out almost
unseen and unknown. Whilst we honour and respect
them for so doing, we are nevertheless constrained to
remark the inconsistency presented by such tame ad
vocacy with the high pretensions with which they were
so solemnly accredited, and the tremendous consequences
in eternity that were supposed to depend upon receiving
or rejecting them.
But their study and enquiry were not barren of
fruit of another kind. From a candid examination
of forms of worship and modes of life differing from
those in the midst of which their lives had previously

Dissipation of Prejudice. 195
been spent, they discovered that there were forms of
excellence of which they were before unaware. From
coming into contact with people who in various parts
of Christendom held the same fundamental doctrines,
but expressed and applied and interpreted them in dis
similar methods of thought and action, according to their
national characteristics, or their special antecedents in
past history, these men were enabled to lay aside not a
little of that insular narrow-mindedness and prejudice
which in those days especially marked Englishmen
generally, and more than all, strong English Protestants.
They found and reported on their return that in the
Communions of Rome and Greece true religion was to
be met with as well as in Protestant countries, where
they had learnt before to imagine that it flourished
exclusively. They saw that under richer ceremony and
more gorgeous observances faith and love might grow,
as well as amidst the severe simplicity which had come
down from the Reformation. They learnt that some of
the points on which great stress was laid in those days
within the British dominions were of no more real
importance and weight than others of a diverse nature
which were cherished in other lands. " Their part was
to sift the wheat from the chaff, to assay the metal, and,
purging away the alloy, to bring home the gold to be
stamped for circulation in the kingdom of God." l
They were assisted and directed in these enquiries by
the grand object which lay before them. Their great
question was how to break down the barriers which,
1 Chronicle, p. 27.

196 Apostolic Journeys.
separated the great divisions of the Church from one
another, and make them all into one homogeneous, com
pact whole. Such an object could only be attained by
finding some common ground on which all could meet.
Hence they would naturally treasure all that was sound
and good, and cast away all that was eccentric, or
generally peculiar, or contained incongruous elements.
Above all things they had before their minds the project
of devising and publishing some authorized form of
worship which would be free from the errors, and contain
the perfections, of all. Such a book must be grounded
upon Holy Scripture, and must be mainly compounded
from the forms of prayer used by the undivided Church
before she had been broken up by divisions.
Before they left home they learnt from their Biblical
investigations the high place which should be occupied in
Christian worship by the Sacrament of the Holy Eu
charist. They studied deeply, as has been told, the
details of the ceremonial law of Moses, as given in the
Pentateuch. The continual sacrifices described and en
joined by the Jewish law-giver constituted daily repre
sentations of the Lord's Sacrifice of Himself in anticipa
tion of that one great Sacrifice for sin. Hence, if any
men came to the conclusion that the main principles of
the Jewish law were everlasting, although the outward
forms of those sacrifices were done away, they must
perforce be led to the further inference that their appli
cation would be found in that Rite, if such there were,
which related to the Lord's offering after that offering
had been made. But not only did He Himself order the

Eucharistic Worship. 197
consecrated Bread to be broken and eaten, and the con
secrated Wine to be drunk in remembrance of Him, but
St. Paul also adds, " As often as ye eat this Bread and
drink this Cup, ye do show the Lord's death till He
come." Accordingly, from the remarkable prominence
given to sacrifices under the Jewish law, the apostles
learnt the leading position which belongs of right to the
Holy Eucharist in Christian worship.
Coming then at this time to the examination of
modes of worship adopted by other nations, they were
at once struck with the eminent place assigned to this
Sacrament, both amongst those several nations who were
in communion with the See of Rome, and in all parts
of the Greek Church. Doubtless the reverse was the
practice amongst foreign Protestants, even including, to
a certain extent, Lutheran congregations. The question
occurred which of the two were right ? Was worship to
consist, according to Protestant examples, chiefly of
common prayer, either in extemporaneous or in set
forms, with reading of the Bible, and with sermons as
the most prominent feature, the Holy Sacrament only
occurring occasionally, and then more as a solemn
means of communion amongst the members of the con
gregation, and a renewal of the covenant with Almighty
God, than as the highest act of adoration ? Or else was
this great Sacrament the authorized memorial of the
Lord's Sacrifice, the representation upon earth of His
continual presentation of His offering in heaven, and the
great and constant act of worship in the Church, as the
Jewish sacrifices were in the temple before the Lord came ?

198 Apostolic Journeys.
They found that these questions were answered by
the results of their examination at Albury. But they
had also another reason for adopting in the main the
Catholic side of the question instead of the Protestant
allegation. They were led back into the consideration
of early Liturgies. There they found that the remains of
the first ages of the Church, whilst she was yet one and
undivided, witnessed with no unfaltering voice to the
conclusion to which they had been already directed. •
Liturgies, as is well known, are simply offices for the
Holy Eucharist. No other services have come down
to us from the earliest times of the Church. Ecclesi
astical history shows that forms of common prayer grew
up later, and that they always pre-supposed a previous
offering of the Eucharistic rite, or else led up immedi
ately to the celebration of that Sacrament. If deference
is to be paid to the observances in the early Church,
as far as we can know them, such is the lesson which,
without question, we learn. And in a candid examin
ation of differing modes of worship, it is hard to see
how these men could have determined otherwise than
they did.
They also observed many of the points of ceremonial
which were in use, and brought home the account of
them as material for their consultations. The idea for
example of vestments, which were afterwards introduced,
arose from these travels. One morning, when some of
these missionaries were in a church in Rouen, they saw a
priest come in duly habited for early mass. Upon this
the prophet of the party cried out, " These are the vest-

Recall. 199
ments which the Lord would have for His service, in
which His priesthood should appear before Him to
minister His holy rites in His presence." Similar par
ticulars in worship were also noticed and treasured up,
and afterwards recommended for adoption.
But at the same time they were careful to avoid the
great error upon the subject of Eucharistic sacrifice to
which Protestants have always strongly objected. They
have protected themselves by carefully excluding any
idea that the one Sacrifice of the Lord, offered once for
all, is or can be renewed or repeated. Indeed, as a
matter of fact, this glaring error, which has taken its
rise in imputation and in fact from the ambiguity of the
language which the Church of Rome has thought fit to
employ upon this subject, is very far from being as pre
valent as the fears of some people lead them to imagine.
But be that as it may, the members of the Catholic
Apostolic Church have effectually prevented any such
notion being imputed to them with any show of justice.
The apostles took this to be the chaff, and the doctrine
itself to be the pure grain.
Whilst they were engaged in these investigations and
in proselytizing, as far as circumstances would allow, they
were summoned back by the senior apostle, in conse
quence of troubles at home. Messages were sent them
as early as the end of 1839. It was at last settled that
they were to re-assemble in June, 1840, which they did,
as directed, just five years after their formal separation,
and a little more than two years after they set forth on
their respective journeys.

200 Apostolic Journeys.
Such was the great effort, and so it ended, of evangel
izing in a Catholic Apostolic sense the whole of Christen
dom, for it was never afterwards renewed upon the same
scale. The principles of the Community demanded im
peratively that such an attempt should be made. And,
after it was projected and 'settled, it appears to have been
conducted with much propriety, with general good judg
ment, and with a careful attention to the force of the
agency in operation. There appears to be no reason to sus
pect any want of zeal, or of personal devotion to the cause.
All was probably effected that, taking into account the
means at command, could have been effected. Sensa
tional measures, in opposition to the laws or customs of
the several countries visited, would plainly have been
useless, as well as inconsistent with the whole course and
tendency of the religion of the Body. But then, this
estimate, which appears irrefragably sound, only makes
the vast chasm between the means at hand and the
grand end in front to yawn the wider.
Had not the apostles, in the spirit of grandeur
inherited from Irving, perhaps the most signal specimen
of the devotees of panaceas who abounded in the earlier
half of the present century, proposed to themselves the
impossible ?

CHAPTER XL
DISRUPTION OF THE TWELVE-FOLD UNITY.
|HEN Agesilaus was at the height of his suc
cess in Asia, and was on the point of preparing
for a new and larger expedition, which would
probably have weakened so far the Persian
empire as to have paved the way for its immediate over
throw, he was recalled by the Spartan government, in
consequence of intestine troubles in Greece. The leader
ship of Sparta was disputed by a combination of allies
against her rule. The pain caused to Agesilaus was
extreme, and has been described in strong terms by his
friend and adviser, Xenophon the historian. For the
grandest career that had ever yet lain before a Greek
was almost within his reach. He seemed to be the
predestined conqueror of Persia with a Grecian force.
Nevertheless, brought up a Spartan in habits of obedi
ence, he paltered not with duty. Unlike Nelson before
Copenhagen, he yielded up his prize, and returned home
to maintain the position of his country. But what
appeared to be his task was bequeathed to Alexander
the Great, who, as soon as the Grecian power was con
solidated under the Macedonians, took up Agesilaus'
work, and carried it on to conspicuous fulfilment.

ao2 Disruption of Unity.
When news came from home to the scattered Apostles
that disagreement was spreading which threatened
serious evil to the welfare of the whole body, and destruc
tion to the ascendancy of the twelve, and when orders
were given for their return, there seems to have been the
same unhesitating compliance as was rendered by Agesi
laus, though the meeting was postponed till the ensuing
June. The first summons was sent about the end of
I839;1 they were finally recalled in March.2 Here the
parallel ceases. We can hardly suppose that a prospect
like that which was drawn before the eyes of Agesilaus
presented itself to the imagination of the most sanguine
amongst the twelve, or that the same poignant disap
pointment was felt in exchanging glorious labour abroad
for the ignoble sweets of home. No one like Alexander
has as yet taken up their work. Indeed, it is more than
doubtful whether the earlier principles of the body could,
without being shaken to their very foundation, allow any
one to fulfil what the apostles have failed to accomplish.
It will be necessary to go back a little in the history
in order to show how the dispute arose which caused the
return of the Apostles. Whilst the Apostles were away,
the Council of Zion 3 had met regularly, Mr. Cardale pre
siding with any of his colleagues who happened to be
with him. The chief affairs of the body were of course
1 Narrative, p. 80. 2 Chronicle, p. 30.
s At the present day this name — "the Council of Zion" — is reserved
for the Council of the Universal Church, as opposed to the Council of the
tribe of Judah, the first of which is expected to meet after our Lord's arrival.
This is an instance of the continual change which takes place in Irvingism.
Yet the arrangements of each period are supposed to possess Divine
authority.

Cause of Recall. 203

discussed there ; and the prophets especially, who are
supposed to be the vehicles of messages sent from
heaven, were in full force* and possessed of vast influence.
The development of doctrine, which had been con
tinued up to the time when the Apostles left home,
was, as was natural, continued by those who remained
behind and attended the common council. The course
taken led them into a more definite and detailed ap
prehension of what may be considered the most dis
tinctive tenet of the sect, viz., the belief in a four-fold
ministry. This idea is grounded chiefly upon the well-known
passage in the Epistle to the Ephesians,1 where the
Apostle Paul says that our Lord, when He ascended up
on high, "gave some apostles, and some prophets, and
some evangelists, and some pastors and teachers." With
this the parallel passage in the First Epistle2 to the
Corinthians is compared, where it is said that " God set
some in the Church, first apostles, secondarily pro
phets, thirdly teachers, after that miracles, then gifts
of healings, helps, governments, diversities of tongues."
The real value in argument of these passages will be dis
cussed afterwards. Meanwhile, I will only remark that
the two passages do not coincide in the way in which
they would be expected to do, if a doctrine so exact, so
well-known to St. Paul, and so important as that of the
four-fold ministry if true would be, were being therein
declared by him.
From these passages and from the instances in the
1 Eph. iv. II. ' 1 Cor; xii. 28.

204 Disruption of Unity.
Bible where the number four is found, as has been men
tioned above, — such as the four cherubims1 and each with
four faces of the prophet Ezekiel, the four beasts of the
Revelation,2 the four-square encampment of the children
of Israel in the wilderness,3 and various fanciful applica
tions of the number, — the members of the Body inferred
that it was an essential part of the constitution of the
Church that there should be four orders of ministers.
There were to be, first, apostles, who should regulate and
order the affairs of the Church. They are to be directly
appointed from above, — " neither of man nor by man," —
and are supposed to have the power of appointing all the
other ministers in God's Church. Next come prophets,
who are inspired directly from heaven, but are appointed
and ordained by the apostles. In all ordinations the call
is made by the prophet, the appointment by imposition of
hands is conferred by the apostle. Third in order are
evangelists, whose duty is to bring the glad tidings of
salvation to those who are outside of the Church. Lastly
come pastors, who are employed in taking care of the
souls of those who are in full communion with the body ;
so that when the evangelist has sufficiently instructed any
one who requires information, he hands his disciple over
to the pastor for further attention and care.
The Lord Jesus Christ was declared to be the sole
great Apostle, Prophet, Evangelist, and Pastor, who ruled
His Church through the first order, enlightened it through
the second, educated those who needed education by
1 Ezek. i., x. 2 Rev. iv.
s Num. ii.

Power of the Council. 205
means of evangelists, and watched for their souls through
His pastors.
This primary tenet was being brought out in various
aspects during the absence of the apostles, and at last
gave opportunity for much controversy. For if the
Church were thus ruled and conducted by four different
ministries, in what relations to one another did the four
severally stand ? Was government to be effected by the
highest of the four, or by all conjointly together ? Were
the Apostles the ultimate source of authority upon earth,
or the Council ?
" Out of sight, out of mind." In their rudimentary
stage of organization, the acting power for the time very
naturally seemed to be of right the ruling power.
Members of the council examined the history of the
Church, and found that in all ages Councils, whensoever
they were assembled, exercised supreme authority in
the Church. Hence it was urged, both with the claim of
prophecy and with strong show of argument, that the
apostles ought to execute the decrees of the council,
instead of the former being the real judges of doctrine
and action, and the sole arbiters in any matter brought
to the consideration of the council. It is clear, not only
that the foundations of the authority of the apostles were
being sapped, but that the general principles of the com
munity were in great peril. Doubtless, such success had
not attended the operations of the apostles abroad as had
been anticipated, and this naturally involved a loss of
prestige at home. But the entire fortunes of the Body
had really been staked to their full value upon the twelve,

206 Disruption of Unity.
and it was too late now to withdraw from the conse
quences of that act. If " the Catholic Apostolic Church "
— which name had been assumed "in obedience to a
voice of prophecy forbidding any other"1 — derived its
second qualifying appellative from the restoration of
apostles, — if the Lord set "first apostles, secondarily
prophets," according to Catholic Apostolic acceptation
of the passage, and if the twelve had already exercised
supreme authority, inasmuch as all decisions in the
council, according to its authoritative course of proceed-,
ings, had been made solely and exclusively by them, —
then it is evident that one of the main characteristics of
their system was in danger, and that the symmetry and
proportions of the whole would be seriously altered if
the authority of the apostles were limited or modified.
This danger was fully appreciated by Mr. Cardale,
who, finding that his own efforts and those of the apostles
who remained with him were insufficient to stem the
tide, summoned all the twelve, in order that by their
united strength some plan might be devised and carried
through which might obviate the impending danger.
Clouds, indeed, seemed to be gathering very omin
ously. Not only the prophets were virtually in rebellion
— the difficulty of keeping them in order might have been
expected, and has been illustrated in this history, as far
as it has hitherto been detailed. The angels of the
1 Norton's Restoration of Apostles and Prophets, p. 159. It has been
stated to me in high quarters in the Body that they adopt no particular
name beyond those in the creeds. If so, how could Dr. Norton make the
assertion which I have quoted ? And which of them is prepared to repudi
ate the Church in Gordon Square ?

Meeting of the Twelve. 207
Churches also — mostly men of less impulsive nature than
prophets and prophetesses — joined in the movement.
Indeed a formidable uprising revealed itself, and joint
counsels were absolutely necessary.
In June, therefore, the twelve met together in solemn
conclave. A manly and frank straightforwardness seems
to have marked their proceedings at this trying epoch in
the history of the Catholic Apostolic Church. Their first
measure was to request " all the angels and ministers of
the Universal Church," i. c. of their own communion, to
lay before the united Apostolate any burdens or troubles
which they experienced, and to state as fully and freely
as they could their own views and opinions about the
relative positions which they thought the apostles and
the several other ministers ought to occupy. A large
number of communications were submitted to them dis
cussing the place of apostles in the Church, and treating
generally of the order and relations of the different ranks
in the four-fold ministry. These documents, representing
the case amply from the side of the remonstrants, and
embodying general information, were carefully consi
dered by the assembled twelve.
In order to estimate the claims of the remonstrants,
we must bear in mind the great expectations which had
been aroused by the prospect of the restoration of apostles.
They had been anxiously expected for a long time.1 The
1 " It will not be long," said Irving, at his trial before the Presbytery
in London, early in 1832, "until the Lord, who hath sealed prophets, will
also seal apostles and evangelists, and every other gift in His Church. This
is the thing which we expected, which we prayed for privately and publicly,
and we cried unto the Lord for apostles and prophets, evangelists, pastors,

208 Disruption of Unity.
apostles were separated upon the day which had been
pointed out as a day of wonders — the last of 1260 — for
some years in various prophetical utterances. Several
disappointments had fallen on the body. No baptism by
fire had been vouchsafed. Irving, who had been destined
as a great prophet and evangelist at least, if not an
apostle, who was to work wonders of conversion in Scot
land, like Mr. Armstrong in Ireland, had died. Miracles
such as to convince the world had not been given. All
hopes had been centred upon the apostles, and these had
turned out to be only estimable and earnest men of an
ordinary type, not distinguished by any extraordinary gifts
or powers, or attended by any special heavenly interposi
tion ; and more than all, no visible success had attended
their grand evangelizing effort. What had they to show in
the way of credentials of authority or title to supreme rule ?
On the other hand, the prophets had, as was believed,
exercised spiritual gifts of an undoubted Heavenly
origin. They were the vehicles of Divine speech. They
had credentials evident to and acknowledged by all,
besides which, ecclesiastical history witnessed in century
after century, and by decisions upon decisions, to the
super-eminent authority of Councils in the Church. The
apostles and elders came together at Jerusalem to con
sider the matter laid before them by St. Paul and St.
Barnabas, not the apostles alone. The council, therefore,
was supreme, not the present twelve, who were taking
too much upon them.
and teachers, anointed with the Holy Ghost, the gift of Jesus." — Observa
tions, Sec., by David Ker, Esq. Bosworth, 1863, p. 6.

Prophets and Apostles. 209

All these and such-like allegations were carefully
weighed by the twelve, and they arrived at a conclusion
in which at the moment they were unanimous. A docu
ment was drawn up conjointly, in which they set forth
at length the place and standing of the apostles in the
Church. The passages in St. Paul's writings, upon which
the appointment of the four-fold ministry was based,
placed the apostles definitely first. "First apostles,
secondarily prophets, thirdly teachers, after that miracles,
then"1 all the rest. The proposed plan must issue
in an inversion of this order, making prophets virtually
the chief rulers. Moreover, witness was borne in the
contrary direction by the rule actually exercised by the
first twelve in the newly-founded Church. Did not false
doctrine, disagreements, schisms, and finally the bursting
asunder of the One Catholic Church into vast and lesser
fragments, arise from the want of apostles, who consti
tuted the grand means specially devised by the great
Head of the Church for welding together the entire body
and keeping it united ? The very regulations which
governed the constitution and action of the council,
which was now sought to be made supreme, and the
precedents since apostles were appointed in answer to
unanimous prayer, showed the ruling position which it
was their duty to occupy. Greatly, indeed, did the
apostles themselves feel their own personal inadequacy
to the fulfilment of their arduous duties. They had not
sought the post : it was laid upon them by the Lord's own
appointment, and they could not shrink from it without
1 I Cor. xii. 28; cf. Eph. iv. 1 1.
vol. I. P

210 Disruption of Unity.
unfaithfulness, and hazard to themselves and to the
Church. Let the angels and prophets take care that
they were not insidiously led away by the spirit of Dio-
trephes, of whom St. John1 spoke in such severe terms.
For themselves, being deeply convinced of the necessity
of strong government over the Church of God, to be
exercised by those whom He had actually called and
separated for that very purpose, they would continue to
manage the Church, if it were so desired, as they had
done hitherto, in humble dependence upon the Grace of
God, who would overrule their infirmities. But upon no
other terms, and on no other principles than what they
laid down, could they consent to undertake the responsi
bility of the care and guidance of the Churches.
This document also included an elaborate exposition
of the bearing of the apostles' office upon the other minis
tries, and upon the rest of the Church. It was delivered
in London in August to the angels and to the ministers
associated with the apostles, and further measures were
also adopted. A serious crisis had arisen, and the apos
tles felt that they must continue firm to those principles
and doctrines of truth of which, as they supposed, they
were the only depositories and declarers. The time
had arrived when, as they thought, they must be
ready to sacrifice themselves for the sake of saving the
Church. Whether from their own high reputation, or from the
firmness of the moral stand which they made, or owing
to the high social influence of at least one of their
1 3 John 9.

Apostles supreme. 211
number, all opposition ceased in course of time. But in
September they had reason to go so far as to close the
Council, which had continued to hold regular monthly
meetings even when Mr. Cardale was the only apostle
who could attend. The Council has never met regularly
again in its pristine glory; but in 1847 the meeting of the
seven Churches was renewed every month, and now con
tinues. There is also a conference of the angels of the
seven Churches, and of other angels, under the apostle.
At the period of which we are now treating the meetings
seemed to give such occasion for discord and difference,
and to the claim of antagonist authority, that the apostles
deemed it the safer course to supersede it altogether
for the present. When it met afterwards it met as the
Council of the tribe of Judah, with shorn privileges and
with humbler aims. The old name of the Council of
Zion is not now in use.
Besides the angels and prophets at home, the minis
ters who were especially associated with the apostles,
and who were the sole media of communication on
official matters between the apostles and the several
tribes in the Church, joined prominently in this virtual
rebellion. The apostles therefore dispensed with their
services, adding the further notice that until they had put
away " all erroneous notions regarding the discernment
and true meaning of the words which had been spoken
by the prophets" no confidence could be reposed in
them. Thus a strong blow was struck at the prophetical
utterances, which were the real source of the dispute.

212 Disruption of Unity.
It will be remembered that the utterances of the pro
phets had been a frequent cause of trouble. Very soon
after the supposed restoration of spiritual gifts, some of
the speeches uttered were so grossly objectionable that
they were ascribed to the direct operation of Satanic
agency. It was more than Irving could do to control
the prophets, who seemed to " lead him a life." More
than once the strong hands of the two senior apostles
were uplifted at them, and now a wholesale condemna
tion was passed over numerous " words of prophecy."
A special theory was advanced to account for this
treatment. " By much experience, by light of prophecy,
and by the instruction contained in the Epistle to the
Corinthians, the apostles had learned that in the pro
phetic ministry, as in all other forms of ministry, the
purity of the word spoken depended upon the inward
clearness of the individual, and that those whom the
Lord was using ought to put away all filthiness of flesh
and spirit. And they were also shown that when a
prophet or other minister was in an unclean state no use
could be made of his word or ministry ; for when the
inside of the vessel is unclean, whatsoever is put into it
is polluted. And ' who can cleanse dirty water ? ' As a
general rule, they also discerned that errors on points of
faith and doctrine abiding in a prophet's mind must
necessarily hinder him from prophesying according to
the analogy of faith, and that the prophet's case formed
no exception to this general rule." x
That is to say, prophetical inspiration is governed by
! Narrative, p. 82, note. Apostolic Lordship, p. 58.

Unclean prophesying. 213
the same laws as all other human action in the Church :
it is not sui generis, regulated by principles peculiar to
itself. Such prophesying plainly not only moves upon
a level much lower than all ordinary notions would
dictate, but occupies a position greatly inferior to the
representations of the recognized writers upon prophecy.
Some one must decide, as occasion arises, whether the
prophet is clean or unclean. This power of decision is
claimed for the apostles. They have to determine in all
cases, doubtful and delicate cases included, no less a
question than whether it is the voice of God that speaks,
or the voice of an " unclean " man.
What a momentous question ! We can easily imagine
how exactly, upon this theory, human utterances are apt
to simulate all the features of Divine speech; what impal
pable and microscopic differences, undiscovered and un-
discoverable by the utterer, must separate the Heavenly
from the earthly; and lastly — an inference which has
been verified over and over again in the history of these
religionists— what a store of dissatisfaction and disagree
ment is laid for future experience. The further root-
question is forced upon our minds, Do not these ingenious
but necessary expedients show that all this so-called
prophecy is of human origin ?
The effect of these strong measures was that the
ministers and angels of the Churches gave way, and
acquiesced in the justice of the claims set up by the
apostles. There was a severe struggle, but in course of
time, when the principles and grounds of the apostles'
action were more amply elucidated, the error, as it was

214 Disruption of Unity.
conceived, was wholly cast out. The dispute had, at one
time, well-nigh wrecked the vessel. One party was now
shown in words of prophecy how they had unconsciously
imitated Aaron in caballing when Moses was away; and
the other was warned by the fate of Moses held out
before them not to call the Lord's people rebels, or
" speak unadvisedly with their lips."
But this struggle was productive of a result on the
side of the apostles which to an outsider seems to be
destructive of their great claims. Mr. Mackenzie, the
apostle for Sweden and Norway, after these measures
were adopted, withdrew from all further participation in
the counsels and acts of his colleagues. It appears that
he went along with them in their resolutions, and
assented to all their measures, but when he came to
reflect upon what had passed, he was unable to sustain
the rdle of an apostle any longer. The reality seemed to
him to be so different from the expectation. So little
was effected, when so much was needed. Nor can we
wonder at his uneasiness. The attempt of converting
the Universal Church seems to be not much better con
ceived as a whole than an endeavour to empty an inland
sea with twelve ordinary pumps. Accordingly, Mackenzie
intimated to his brethren that he could join them no
longer, that he felt "misgivings and doubts as to the
power or right of apostles to act as apostles in any way
whatever, even towards those who fully recognized their
calling and authority, until they had received a second
Pentecostal endowment of power in supernatural mani
festations, enabling them in all cases to act as moved by

Mackenzie withdraws. i\^
the Holy Ghost, instead of acting as men enlightened by
Him, and having the mind of Christ." 1
Remonstrances were addressed to him, but without
effect. At last he absolutely declined to hold any com
munication whatever with the other apostles upon the
subject; so that he retired from the Apostolic College
and never at all afterwards took any part in their
deliberations or work.
From the words just quoted, which express the
grounds of Mackenzie's withdrawal, it is clear that he
had an over-mastering sense of his present unfitness to
support the high responsibility which must rest upon an
apostle, supposing there to be such in the Church of
God. This feeling, too, of distrust and inadequacy in
cluded in his mind also his colleagues. In fact, they had
taken, perhaps without realizing it themselves, a long
step in advance. When they were first severally called
they dared not act in any way without an express order
authorizing such action, and conveyed through a pro
phet. After they were "separated" by the assembled
body, they only acted in important cases as an unanimous
Apostolic College, and in compliance with deliberations
in the council, in which, if the voice of prophecy was
heard, it received the utmost deference. Now, without
any further " Pentecostal endowment of power in super
natural manifestations," the apostles were cancelling a
large group of prophecies, and were silencing the very
men by whose utterances they as apostles had been
called into existence.
1 Narrative, p. 83. Apostolic Lordship, pp. 59, 60.

216 Disruption of Unity .
It is true that these high-handed measures were
afterwards approved by the entire Body. And weight
must also be conceded to the plea which was then
put forward, and has been advanced ever since, that
inspiration may be more reasonably presumed to belong
to the whole Body, though given through individuals,
than to single and independent members ; and that,
therefore, not only the employment of prophecy must
be governed by general regulations, but that particular
utterances must be universally or representatively ac
knowledged, in order to be stamped as amongst the true
coinage : though it must be acknowledged that pro
phecy descends to a lower platform when this principle
is received. But making due deduction for these claims,
we still find that on this occasion the apostles took upon
themselves, on a question of the first magnitude and
relating to their own rank and office, to wipe out in one
bold sweep numerous dicta, all converging to one point,
and hitherto generally accepted as genuine prophecies,
delivered by the voice of God. We cannot, therefore,
wonder that one of them, upon reflection, withdrew his
assent from the measures adopted by the twelve, and
that he could not find in the credentials hitherto ac
cepted by him authority to exercise such despotic sway.
Mackenzie's firm refusal to return to the college,
strengthened by the close, on his part, of all negotiation
upon the subject, caused his colleagues no little embarrass
ment. If doubt was thrown upon their united action by
the actual withdrawal of one of the twelve ; if, therefore,
doubt was thrown upon measures adopted in their

Mackenzie refuses to return. 217
twelve-fold unity, with how much more doubt must those
measures be enveloped when they became the product
of divided counsels ? And the question assumed a much
more serious aspect when they found that Mackenzie
had made a final resolve, not only to dissent from the
disputed resolutions, but to withdraw definitively from
the Apostolic College till some much greater endow
ment with the gifts of the Holy Spirit were vouchsafed.
Were all the previous utterances — which no one at all had
ever questioned, in which the apostles were reminded
over and over again of their twelve-fold unity, and the
dissent of one was declared to be fatal to the valid action
of the college, utterances which were taken by all for
the very Voice of God — to go for nothing ? Were these
declarations which assented and upheld the dignity of
the twelve, though their action was limited by their very
dignity, to be included in the general cancelling and
annulling which had befallen expressions issued against
their authority ?
The importance of this crisis can hardly be exag
gerated. The only wonder is that no calm suwey of the
general failure of results in answering the high previous
expectations was made, so as to lead to the one only
conclusion open to an impartial reviewer. We cannot
escape the inference that the apostles ought at this
juncture either to have retired from their office or to
have held it only temporarily, till such a manifestation
from Heaven was given as could not be gainsayed. The
entertainment of the gravest doubts, respecting the
validity of their office, was now brought home to them.

218 Disruption of Unity.

If, in their unbroken twelve-fold unity, their efforts had
fallen lamentably short of the success necessary for
giving proof a posteriori of the reality of their mission,
how could they expect in its disruption to improve their
fortunes ?
They followed the usual course of religious enthusiasts.
Convinced that they had been really called and separated
to the work, resting faith solely upon its implicitness,
they shut their eyes to all objections and difficulties,
and were afraid only of turning back. When they thus
finally resolved to continue their agency as an eleven,
now that they could no longer be the twelve, they took
refuge in a prudent and well-considered expedient. They
adopted means for informing the Churches of the
circumstances which had occurred, and for enquiring
whether they would still repose confidence in them in
their " maimed and weakened " condition. They them
selves, in opposition to Mackenzie, did not look for any
fresh Pentecostal enlightenment. They were content to
go on, carrying out, as far as circumstances would allow,
the principles by which they had been previously guided,
and trusting for their success to the Grace which in their
present situation they hoped to receive from above.
Accordingly, either in person or by means of one of
the ministers deputed by them, they visited all the
Churches, and laid before the faithful the case as it had
occurred. They themselves expressed unabated con
fidence in the Divine guidance and protection, and stated
their own willingness to lead and rule the Body, as far
as in them lay, in humble dependence upon heavenly

Acquiescence of the Body. 119
support. They begged also that prayers would be offered
up by all in union, that a way might be found out of the
present difficulty.
The answer from all quarters was satisfactory. The
Churches, on hearing this appeal, expressed their un
diminished reliance upon their rulers, and their willing
ness to submit to and follow their counsels and orders.
Such, indeed, was the only course to be adopted, if the
Body was to continue to exist. Drummond and Cardale
were all-powerful.

CHAPTER XII.
LITURGICAL STUDIES.
j|HEN after the severe struggles and anxieties
recorded in the last chapter the machinery of
the Body was again in working order, all the
causes of disagreement which tended to clog
or lock the wheels having been removed, we should
have imagined that the eleven remaining apostles would
have returned to their work in their tribes. But whether
it was felt that the Churches at home could not now be
safely left, or whether the fields abroad did not seem yet
to be " white unto the harvest," and it appeared that all
labour spent upon them would be premature, or whether
affairs at home needed arrangement and setting in order
before the grand work of evangelizing other nations was
again attempted upon a scale commensurate with its
importance,— whatever was the cause, the ejeven now
continued together for some years and devoted them
selves to the general duties of the Society.
There was indeed a question of great importance
which demanded immediate attention. As soon as the
troubles were over Mr. Cardale drew up and presented
to the Apostles a report in which he besought their

Tzvo Schools. 221

consideration of the authorization of a set form of prayer.
He showed that this question had occupied the minds
of many, and that it was for the advantage of the Com
munity that it should be set at rest. It involved much
difficulty, and needed delicate treatment and careful tact
for a satisfactory solution.
Two schools of thought then existed side by side in
the Catholic Apostolic Church. The older of these
schools consisted of those people who had transmitted
the Presbyterian traditions in Irving's Church, aided and
augmented by other Non-conformists who had joined
the body. They had themselves inherited a strong
repugnance to written or prescribed forms of prayer,
cherishing the well-known notion that words invented
on the moment embody fresher, purer, and more earnest
devotion ; they therefore hoped that the liturgy would
be celebrated extemporaneously, and, therefore, as they
fondly imagined, " in the spirit." This was an influential
school, and had the advantage of prescriptive use and
earlier custom.
But for a long time, and indeed ever since the
period of Irving's sole ascendency, those Irvingites who
had been members of the Church of England had
come to occupy the more influential position. Their
habits and instincts were all in favour of fixed forms of
prayer. They did not like the haphazard system of
depending, in the joint supplications of a congregation
to the Most High, upon the ready ability and the earnest
ness of a single minister. They yearned for something
better and more comprehensive, more reverent and more

222 Liturgical Studies.
edifying, than the orations in which Scotch Presbyterians
were in the habit of clothing the solemn offerings of the
assembled people. This school was headed by the
senior apostle. The opportunity seemed favourable
for maintaining the necessary supervision by the Apostles
at home, and for accomplishing a work which needed
joint Apostolic sanction.
At the time which we have now reached in this
history, the members of the Catholic Apostolic Church
were, for a set of people who held peculiar views,
and maintained peculiar rites of their own, strangely-
destitute of authorized documents. Their doctrines
were indeed embodied in the three "testimonies."
But these testimonies were addressed to potentates
and ecclesiastics outside their pale, and did not con
stitute such an expression of tenets and practices as
was wanted by the faithful amongst them. As soon as
Mr. Irving was cast out of the Presbyterian ministry,
and indeed turned out of the Presbyterian communion,
there were no creeds or confession of any sort which
were, as of authority, recognized in their society. They
had inherited all the bareness of the Scotch Kirks in the
way of forms of prayer, in observance, or rather non-
observance of even the great Christian feasts, and at the
same time had nothing of their own to take the place of
the Westminster Articles and of other habits and tradi
tions. They were held together only by a belief in the
gifts of the Holy Spirit in the various appointments
of the apostles and other ministers, and in several
arrangements all of which took their rise from those

Forms of Prayer. 223
gifts, in the general doctrine preached by Irving of the
true Humanity of our Lord, and in the nearness of our
Lord's second Advent. The want of public formularies
as a standard of ultimate resort in cases of controversy,
had been grievously felt in the late disputes which had
shaken the Body to the very sources of life. This,
therefore, was the important subject which, now that
calm had ensued upon the troubled waters, engrossed
the attention of the Apostles, even in their " maimed and
weakened state."
In the year 1838, and strange to say not before, a form
was adopted for the consecration of the elements at the
Holy Eucharist, and had been sent to the several angels
of the Churches. Up to that time altars had not been
found in the churches, but then a space was marked out
as a sacrdrium, and altars were erected. The people
used also formerly to receive after the Scotch fashion,
sitting in their seats. Now they begun by degrees to
come up to the altar, and to kneel there for reception,
so that in 1841 this had come to be the general custom.
Directions were now given involving the doctrine of
Eucharistic sacrifice, which, as has been related, had
been learnt mainly on the continent of Europe. The
people were taught that the Elements must be offered to
the Lord before they were administered to the faithful.
This offering was shown not to be, first, the presentation
of the bread and wine previous to consecration, for
that was only part of a general act of worship, with
no special reference to the continual offering of the
great High-Priest in heaven for His' people; nor,

224 Liturgical Studies.
secondly, did they explain this offering to mean the
presentation by the worshippers of themselves, their souls
and bodies, as a reasonable sacrifice. The Eucharistic
sacrifice was declared to be the offering of the Elements
after consecration to God, when they had been made, by
the act and operation of the Holy Ghost, to be the Body
and Blood of the Lord, in remembrance of His death,
and as the action of the Church on earth corresponding
to the action of the great High-Priest above.
At the same time that this doctrine was taught, care
was taken to exclude the interpretation which is suggested
to many minds by the strong language employed by the
Church of Rome upon this Sacrament. It was declared
that the sacrifice in the Holy Eucharist is no repetition of
the death of our Lord, and is not in itself expiatory. But it
was shown to be "worthy, because it is the Body and Blood
of Him who is the incarnate God ; acceptable, because
God raised Him from the dead and seated Him at His
own right hand ; unbloody, for it is not, as has been said,
' a repetition ' of the death of the Son of God upon the
cross, but a presenting unto God of His Body and Blood,
who is alive from the dead, in memorial of that one Sacri
fice once offered for the sins of the world. This propiti
atory sacrifice for the discerning truly the Body of the
Lord is that which makes God propitious to us ; and the
not discerning what we offer to God to be the Body and
Blood of the Lord is that which brings judgment upon
us, and perpetuates in the Church weakness, and disease,
and death."
Without committing ourselves to this universal appli-

Eucharistic Sacrifice. 225
cation of the well-known passage in the First Epistle to
the Corinthians,1 we may remark that in their main
adoption of the doctrine of Eucharistic sacrifice, with a
careful limitation of it so as to exclude false acceptation,
the members of the so-called Catholic Apostolic Church
were following, not only the universal belief of the early
"Church, as shown in every single Liturgy of ancient times,
but the teaching aiso in an unbroken chain of the most
learned English divines. Were it not for the misappre
hensions entertained by so many Protestants, this doc
trine would really seem to contain no seeds of difficulty.
The word " sacrifice " must always be combined, at least in
meaning, with the epithet "unbloody," or "reasonable," i. e.
virtual, or in effect (A.oyt/o/) ; and especially must be taken
with immediate reference to the unceasing presentation
of the one Sacrifice by the great High-Priest in heaven.
Indeed, let this latter truth, which has been typified by
the entrance of the Jewish high-priest annually into the
Holy of holies, and is proved amply in the Epistle to the
Hebrews, be once realized, and the correlative action of
the Church upon earth follows necessarily. Taken so,
and with no exaltation of the human priest, this doctrine
presents no real difficulty except upon the principles of
the Solifidian, who would exclude the necessity of good
works, and ought upon his own principles to exclude
also the necessity of prayer, lest it should interfere with
the integrity of the one effectual Intercession. The Holy
Eucharist ought, therefore, to be taken with primary
1 1 Cor. xi. 30. " For this cause many are weak and sickly among you,
and many sleep." See Narrative, p. 97-
vol. I. Q

226 Liturgical Studies.

reference to the continued and continuous attitude of the
High-Priest in heaven, whereby He pleads before the
eternal throne His unrenewable Sacrifice, made once for
all, and only with secondary relation to the scene enacted
upon Mount Calvary. Jewish rites, being more rudiment
ary and earthly, represented by anticipation what was
to be done by our Lord in this lower world. The great
Christian Sacrament sets forth correlatively what is pass
ing in the Courts above. A complete realization of this
distinction would, I believe, remove much misconception
upon this important subject.
As before, so in the present case, these people appear
to have derived much enlightenment from the Oxford
school of theologians, who had already, in the movement
commenced by the Tracts for the Times, taught upon the
two great Sacraments the doctrines which have always
obtained credence and authority in the Catholic Church.
Their publications must have fallen into the hands of
the leading men in the Body, who were also led on in
a Catholic direction by their negotiations with the
Churches abroad.
First of all, therefore, in the compilation of forms of
prayer, the Liturgy, or Office of the Holy Eucharist,
engaged the attention of the apostles. They were not
satisfied with the Office used in the English Church.
They wished to possess one of their own. At the same
time, with a humility which seems to be inconsistent with
the high claims that were inalienable from their apostolic
office, they disclaimed making any arrangements for the
Universal Church, and contented themselves with merely

New Liturgy. 227

supplying the pressing needs of their own people. They
did not profess to draw up a perfect service-book, or even
a single perfect service ; not even to settle the prior
question, whether set forms or extempore prayer ought
to be employed. Their confidence in their united action
seems to have been shaken, as was natural, by recent
events. The liturgy was made up chiefly from the ancient
Liturgies which were in use in the earliest ages.1 It opens
with an invocation of the Blessed Trinity. Then it passes
on at once to the confession and absolution, — the form of
the latter being left at the option of the celebrant, — fol
lowed by a prayer of access and the Kyrie Eleison. Then
comes the Gloria in Excelsis, with the special collect,
epistle, and gospel, including a proper anthem in metre
after the epistle, succeeded by the Nicene Creed. Then
we find the offertory, with short anthems and a prayer,
followed by the oblation of the elements, during which an
anthem there given is to be sung, and a prayer of obla
tion. Next, after the Sursum Corda, a very comprehen
sive preface, somewhat verbose and weak in expression,
followed by proper prefaces, the one for Pentecost intro
ducing the four-fold ministry, and, like its companion
for All Saints' Day, appearing to be longer than is
desirable. The Lord's Prayer is now found, and im
mediately after, a prayer of consecration in each Kind.
After this there is a "prayer of oblation after con
secration," with special clauses for the chief festivals.
1 Readings on the Liturgy, Part I., where, however (p. 118), more
authority is claimed for the liturgy than was asked for upon its first pub
lication.

228 Liturgical Studies.
Then after the offering up of incense, accompanied
by a short anthem, a commemoration of the living,
with some forms for all cases, and spaces for the in
troduction of special intercessions. Then, according to
the invariable practice of ancient Liturgies, over which the
dark gloom of mediaeval extravagance has cast a thick
mantle of determined but unfortunate prejudice, a com
memoration of the departed, couched in moderate terms,
and a concluding prayer before the administration for
the hastening of the second Advent. At the beginning
of that part of the service which relates to the adminis
tration, we have the prayer of humble access, followed by
the Agnus Dei, and special addresses to the second and
third Persons in the most Holy Trinity, including the
well-known ayia dyiots, " holy things for holy persons,"
and a benediction. Various forms of benediction are
given, and anthems to be sung during Communion. The
office is closed by post-communion prayers, an ill-
arranged form of the Anglican version of the Te Deum,
and the final benediction of the English Prayer-book.
On reading this over, and first eliminating the pas
sages which embody peculiar Irvingite tenets, as different
from Catholic doctrines, we are struck with the judgment
which governed its composition. No one can take the
Office in an English Prayer-book, which is deservedly in
the hearts of all English Churchmen from its intrinsic
beauty, from the extreme care manifested in its compila
tion and amendments, and from the remarkable compre
hensiveness whereby in single phrases and turns of ex
pression whole mines of Catholic truth are implied, and

Apostolic Incompetence. 229
also from the fact that contending parties at last settled
down to its use in peaceful devotion for at least a century
and a half, — yet no one can take this admirable Office
and compare it side by side with the Liturgies of the
early ages of the undivided Church, without regretting
that many pearls of great price which are in the latter
cannot be found in our own Prayer-book. The so-called
Catholic Apostolic attempt was on the whole very well
executed. Though not without faults, it is characterized
throughout by a deeply devotional spirit, by a grasp of
the chief points, and by generally good arrangement.
More limes labor — more toil in revision — might have been
expended upon it, and there is a want often of condensa
tion, and of a scholarly balance of expression, and of
polished finish, needful for formularies in constant use.
A note was appended to the office for " The Holy
Eucharist " — such was the name adopted — which requires
a passing notice. It ran as follows : —
" Note. — The CREED in the above office is set forth
in the form used in the Churches in the West. The
Churches in the East use the CREED in the form in which
it was left by the Council of Constantinople. It does
not follow that these two divisions in the Christian
Church are irreconcilably opposed on the doctrine in
volved in that clause, which the Western Churches affirm
and the Eastern Churches abstain from affirming ; and,
until a competent authority shall pronounce thereon, it
seems unreasonable that either form should be univers
ally imposed."
The Apostles, then, were not "a competent authority."

230 Liturgical Studies.
But if they were not, who or what body was ? Is not
this another instance of the difficulty naturally felt by
men endowed with the instincts of propriety, and with
the modest bearing dictated by accomplished life, when
they had to sustain the dignity and responsibility of an
impossible office ?
Besides the order for the celebration of the Holy
Eucharist and the administration of the Holy Com
munion, the Apostles prepared some forms for the daily
morning and evening services at six and at five, and for
forenoon and afternoon services, which were to be said
daily at nine and three, and on Sundays at ten and two.
An office was also added for the sacrament of Holy
Baptism. Some of these contain portions taken from
the Church of England services, such as the general con
fession, and part of the general absolution. But they
are drawn up in great measure upon principles of their
own, and much of the language, as also in the Eucharistic
service, is wholly original.
These general principles had been declared long be
fore by the voice of prophecy. Thus the daily burnt-
offering of the Jews, offered morning and evening, was
supposed to set forth, in the morning and evening ser
vices, confession and absolution, followed by reading of
the Holy Scriptures, and a psalm sung in praise of God.
The incense burnt at the golden altar when Aaron went
into the tabernacle to trim and light the lamps, morning
and evening, was taken for supplications, prayers, inter
cessions, and thanksgivings ; and the angel of the Church
was ordered to " minister the word " in the morning,

Daily Offices. 231

because Aaron alone performed this duty in trimming
the lamps ; and he was assisted by elders in the evening,
whom he had addressed in the morning, because the
Jewish high-priest " from the centre lamp lighted those
on either side,"1 and the centre lamp, it will be remem
bered, was supposed to typify the angel, and the six
lateral lamps the six elders.
The two services for morning and evening contained
the following parts : —
I. The preliminary office of confession and dedica
tion, which consisted of — 1, invocation; 2, exhortation;
3, confession ; 4, absolution ; 5, prayer of dedication ; 6,
reading of Holy Scripture ; 7, Apostles' Creed ; and 8,
anthem. II. The office of prayer and intercession, with the
ministry of the word, containing — 1, the Psalms, being
the introit while the four ministers enter the Holy place ;
2, the prayer, upon placing the holy Sacrament upon the
altar; 3, the supplications, being part of the English
Litany ; 4, prayers for (a) the Church, (b) Kings and
those in authority, (c) seasonable weather, (d) the people;
5, intercessions, i. e. five collects and the Lord's Prayer ;
6, thanksgivings (chiefly the English general thanksgiving),
and an anthem whilst the incense is offered ;2 7, the in
tercession of the angel ; 8, the ministry of the word ; 9,
the Benedictus (or Magnificat in the evening) ; 10, the
benediction. 1 Readings upon the Liturgy, I. 438.
2 The use of incense was not, however, introduced, even by permission,
till the year 1852.

232 Liturgical Studies.
These services, when possible, were to be conducted
by the angel, assisted by four of his elders, who repre
sented the four-fold ministry. The exhortation was
taken by the evangelist, as addressing more those who
were without ; the confession by the pastor, who should
be intimate with the failings of his flock ; the reading of
the Holy Scriptures by the prophet, as the declarer of
the will of God ; and the creed by the elder, as the
guardian of true doctrine. Further developments of this
principle were made afterwards. It will be observed that
the members of this Body observe the practice of the
reservation of the Holy Sacrament, though this was not
introduced till the year 1850. They tried by restrictions
to guard this custom from the abuse to which it is liable.
They learnt it from the invariable habit of the Greek
and Roman branches of the Church, and from the records
of the early ages in Her existence.1
Besides the composition of the Liturgy, the Apostles
also determined to introduce vestments. A feeling in
favour of some authorized ecclesiastical dress, in which
the sacred services should be conducted, had sprung up
in the Community together with the desire for a set form
of prayer. The extreme simplicity in the mode of con
ducting the services, and the absence of any special ex
ternals, which had hitherto prevailed, naturally seemed
out of place, and indeed somewhat repulsive. It was
-observed that in ordinary life people dress according to
the work they have to do, their profession, and the society
into which they enter. They put on a dress different
1 Readings upon the Liturgy, I. 398, &c.

Vestments. 233

from what they wear amidst daily occupations when
about to go to dine with even equals in rank. They
must conform in this respect to Court regulations if they
wish to gain access to Royalty. Why, then, when they
come before the King of kings, and approach His altar
officially, ought they not to put on some special dress
befitting the solemn duties in which they were engaged ?
Thus the question was introduced to the considera
tion of the Apostles, and was decided in its general
aspect upon the grounds described. But if a dress was
to be introduced, of what kind or kinds was it to be ?
Was it to be the simple Anglican surplice, or the richer
and more symbolic garb of the Romans and Greeks ?
According to the principles now observed, of following
those Catholic customs which appeared to possess uni
versality and authority, where they did not conflict with
the peculiar tenets to which the Body was pledged in its
early history, or in its constitution, they had only one
course to pursue. In favour of the surplice alone, only
a Protestant simplicity which they did not affect, or
prescriptive custom in England to which they paid no
attention, could be advanced. The study of Mant's
Prayer-book — the authority most in vogue in those
days — would alone show the insecure basis upon which
the exclusive use of the surplice rested. Before impartial
eyes, a priest vested ip the latter garment could not
compare for appearance with one who had put on the
varied vestments in use elsewhere. These, too, had
the sanction of many more ages of observance, and of
Catholic antiquity. So they were adopted.

234 Liturgical Studies.
Accordingly, for all services connected with the altar,
the alb and girdle, stole and chasuble, were authorized.
A cope was set apart for the presiding angel ; and a
surplice, with a rochette and mosette added in Sept.
1846, for preaching. These were believed to constitute
the prevailing dress of priests as far back as the third
century.1 In September, 1842, the new Liturgy and the vest
ments were introduced at Albury. This place had been
pointed out in prophecy as the chief seat of the apostles.
There the first evangelist and the first angel were
ordained. There the apostles were directed to retire as
soon as they were separated. From Albury the apostles
were directed to go forth on their evangelizing labours,
and there they assembled on their return. The ministers
of the Universal Church attached to the apostles, as
opposed to the ministers of special Churches, had their
residence there. At the church of Albury, therefore,
which had now become more the Apostles' Chapel,
where they and their families and ministers and im
mediate adherents met, than a public cathedral, or even
an ordinary church, the first start was made in the richer
mode of worship which was being inaugurated. The
introduction was therefore made quietly and even ten
tatively. For at Albury, where in earlier years con
gregations numbering from fifty to two hundred used to
assemble,2 at the time of which we are treating as well as
at the present day, scarce any, if any, joined regularly in
1 Chronicle, pp. 32, 33.
2 McNeile's Letters to a Friend, p. 1 10.

Adoption of Liturgy and Vestments. 235
the worship, except the families of the apostles and their
ministers, who could not advance objections. The
apostles, if they were present, acted as the presidents of
the service. If not, there was an angel that had suc
ceeded Drummond upon his travelling about, and had
the pastoral care of the flock, who took the chief place.
It was felt that the apostles should be absorbed in the
higher duties of the management of their tribes, and of
the affairs of the Church Universal, and that the care
of souls and the charge of particular congregations
should be delegated to others of inferior rank.
At the same time option was given to the other
Churches to follow or not the example set in the
Apostles' Chapel. There was much diverse feeling upon
the subject. Most were anxious to go forward, but a
large number clung to that absence of anything that
could be dignified by the name of ritual, which is so dear
to the prejudices of the Ultra- Protestant mind. By
degrees the Churches fell in. But the change was not
effected without the loss of numerous adherents, which
is not to be wondered at, considering how altered the
new mode of conducting the services was from the bare
simplicity of the popular days of Irving.
On Christmas Day, 1842, all the Churches in London,
some of which had adopted the new usage before, and
most of the Churches throughout the country, celebrated
the festival with vestments and liturgies. And in 1843
the Churches and people continued to grow into the use
of them. It was an anxious time. For these changes,
coming upon the assumption of despotic power by the

236 Liturgical Studies.

Apostles, and the curtailing of the prophetic speech,
added to the previous virtual failure in Christendom
generally, and to the defection of Mackenzie, caused a
serious diminution in the numbers of the Community.
Several congregations were dispersed, and isolated ad
herents, or where only a few existed, were committed to
the charge of the clergy of the parishes belonging to the
Church of England. The ministers who had laboured
in such places were transferred, either to fill up places
now become vacant, or to add to the number of clergy
already attached to a Church, so as to enable them to
perform the full service. In places where there were not
enough ministers it was ordered that the entire service
should not be attempted. The apostles felt deeply their
weakened state.
This was plainly, however it might be explained or
veiled, a retrograde step. It was like the measures of
retrenchment which a man is forced to take in prudence
when he has found that his mode of living is beyond
his means. The work had not grown and multiplied so
as to answer the fond expectation of ardent spirits. And
the introduction of the new Liturgy and the vestments,
prompted as it was and demanded by the growing desire
of sesthetical order, and the then developing tendency
towards Catholic doctrines and observances, was never
theless far from being popular in the eyes of many, or
likely at that time to attract the masses of the people.
None of the apostles, on the other hand, had risen to
anything like the eminence, whether in powers of reflec
tion, or extent of learning, or habits of influence, sufficient

Weakness. 237

to lead the moving thought of the nation, or to mould the
minds of the thinking few, or affect, to any appreciable
extent, the large numbers of people who were seriously
interested in the religious questions of the day. A few
spasmodic efforts had not lifted Irvingism out of ob
scurity. Few knew much of it. Many fancied that it
had wholly disappeared. So little had Drummond in
former days foreseen that liturgical study and composition
would be regarded as the chief feat of the apostles, that
he wrote in his Abstract Principles of Revealed Religion
that one of the errors or mistakes into which the restored
apostles might run, would be, " instead of preaching the
gospel of the kingdom to the nations," to " sit down and
study minute points of ritual." 1
They were confessedly inadequate to the difficult
task of deciding questions on which large bodies of
Christians were at variance, although they claimed the
authority to unite the Church and to present it to the
Lord at His coming, and asserted that the disputes and
divisions in the Church had arisen through the absence .
of apostles from the time of the deaths of the first twelve
to the appointment of the second Apostolic College.
Referring to this period of deliberation, one of their
recognized records states : —
" They, i. e. the apostles, have made the attempt, and
have proved their inability at this time to draw the line be
tween the varying practices of the north and south ; to
reconcile the systems of doctrine which are addressed to
1 Apostolic Lordship, p. 77. Drummond's Principles of Abstract Re
ligion.

238 Liturgical Studies.
the intellect with the devotional practices which touch the
feelings ; the assumed orthodoxy of the Eastern, and the
unbending infallibility of the Western Church; the exuber
ant riches of ornament of the Roman ritual, and the cold
severity of the Calvinistic school; to decide between the
advocates of the bended knee, the upright figure, and the
sitting posture. How far any rule or standard upon these
matters, which depend so much on the characters and
constitutions of men, on the climates and features of the
countries in which they dwell, and on the nature of the
institutions and habits to which they have been ac
customed, can be laid down in this dispensation, they
know not. The more important matters — the order of
the Churches under angels, the need and use of the four
fold ministry for the perfecting of the Church, the gifts
and powers of the Holy Ghost, the first principles of the
doctrines of Christ, the truth and order of the sacrament
of Baptism and of the Supper of the Lord, the right
place of the other sacramental acts which have been set
in order among them, and the hope of the Coming of the
Lord — that blessed, purifying hope which grows more
real, more intense, and ever brighter as things seen are
passing away ; these things they have received from
God, not for themselves alone, but for all the Church ;
these things they have set in the Churches under them,
and these things they are ready to set in order among
all who receive them ; so that being like-minded in
those things whereuhto they have attained, if in any
thing they be otherwise minded, God may reveal this
also unto them ; above all things being of one mind in

Modest claims. 239

this, viz. to press toward the mark for the prize of the
high calling of God in Christ Jesus." 1
That is to say, when we reduce to proper dimensions
the latter part of this passage in which the author, speak
ing for the apostles, gives rein to his enthusiasm, — in the
sectarian matters which concern their own religious
Body they are competent and able, but in those
highly important points on which hinge the deplorable
schisms of the Catholic Church, and for the settlement
of which, if for anything, an Apostolic College with
Divine mission and universal authority and heaven-
directed wisdom was needed, in these the Apostles pro
fessed themselves ignorant respecting the weight and
value of the underlying principles, and unable to come
to or to suggest any decision. Doubtless they were so,
and we like them as men the better for acknowledging
their ignorance and inability. But if this acknowledg
ment be not fatal to their claim to be the apostles of
the Gentiles, it at least reduces the advantage of having
such apostles within such narrow limits, that we can
hardly see why the Universal Church would not get on
quite as well without them.
By the end of 1 843 the Apostles found that the state
of their work at home was such as to allow them partially
to resume the evangelical labours abroad which had
been interrupted in 1840. But whether it was that they
thought best to keep a larger number upon the spot, in
order not to give opportunity for the insubordination
1 Narrative, pp. 103, 104. The italics are mine. Apostolic Lordship,
p. 56.

240 Liturgical Studies.
which sprang up when they were all absent except one
or two ; or whether Mr. Cardale required help to enable
him to devote himself unreservedly to the preparation
of the services which make up Parts II., III., and IV. in
their Prayer-book ; or whether, lastly, some of the tribes
presented no prospect at all of success ; so it was, that
only a few went abroad, whilst four stayed at Albury,
and the rest undertook ministerial services somewhere
at home.1 Whilst the apostles were away, the strife between the
Ritualistic and Puritan parties increased. Many wished
for further advance in external worship, and several
angels adopted fresh forms and ceremonies without
waiting for apostolic sanction. These steps caused con
siderable opposition and discontent, and several mem
bers fell off. At last, towards the close of 1845, the four
apostles at Albury, whom I believe to have been Cardale,
Drummond, Tudor, and Sitwell,2 summoned the rest
to a meeting upon the subject. They assembled on Jan.
1 2th, 1846, in obedience to the call, but with numbers
again diminished. For although the summons had been
despatched to every one, Mackenzie, who before with
drew, did not, as might be expected, comply with it;
and Dalton considered himself to be hindered by min
isterial services which he had undertaken in the Church
of England in Devonshire.
The question of the immediate introduction of the
various ceremonies which were advocated was placed
before the meeting. The ten apostles prudently took
1 Chronicle, p. 34. 2 This is only surmise.

Meeting of Apostles. 241
an intermediate course. They sanctioned the use of
certain minor observances wherever wished, such as the
offering of the prayer of dedication by the elder ; but
the employment of others, such as holy water, and of
reservation of the blessed Sacrament, and of lights and
incense, was delayed for the present.

R

CHAPTER XIII.
THE GATHERING OF THE HARVEST.
2Ffp™fHE meeting of the apostles, which was men-
s HH tloned at the end of the last chapter, was
§ iff! accompanied, like the former meeting, with
signs of depression and discouragement.
Success to anything like the extent expected in earlier
times had not shown itself. As usually happens when
measures of construction are adopted by a body of men
whose bond of union is only agreement in the undeveloped
elements of an inchoate system, advance was attended
by divisions. Two schools of thought were found to co
exist, and as one went to the wall, many of its members
retired from communion. Prospects seemed all the
more serious, because the core of the- society was not
sound, and the evil appeared there to be spreading.
One apostle had definitely left the college, and now at
least another was hanging back. The Apostles, taken
generally, were losing much of their earlier vigour and
prestige. They now separated and went to their several
duties, wheresoever they might be, having first committed
the care of the seven Churches in London to Mr",

Retrenchment. 243

Cardale till the next meeting. He was to summon the
college together, either upon his own responsibility or
on the requisition of any two of their members.
" Such of the apostles as had charge of Churches in
other lands took steps to encourage them under the pre
sent circumstances of difficulty and trial." These are the
ominous words of the Chronicle^ alluding to the fewness
of the tribes in which converts existed, and to the intes
tine troubles which were producing so much discourage
ment. Cardale especially took energetic measures for
holding together the communion in England.
Numbers had so fallen off in London that the church
in Westminster, which was one of the seven, was now
obliged to be shut up and sold. It is remarkable, taking
into account the rapid enlargement during the life of
Irving, that never even in so vast a city as London, and
in the very centre of their operations, more than the
small number of seven churches was ever found. The
question of an increase in the number by affiliation or
otherwise was never seriously entertained, except that
Gordon Square and Islington at one time had a " Horn,"
i. e. a chapel of ease. And now in one of these, the
ministers and people were " too few in number to carry
out the daily services." 2 Therefore the congregation
was distributed amongst the remaining Churches in the
spring of 1846, and the seven Churches no longer con
tinued complete, nor could their entire number be made
up till the year 1865, when the church in Westminster
was again restored. 1 Chronicle, p. 35. 2 Ibid. p. 35.

244 Gathering of the Harvest.
Cardale felt so strongly the necessity of doing some
thing to reassure the sinking spirits of the faithful in
England that he invited all the ministers of the Churches
in London, and as many as could be spared from the
country, to meet him and to express their feelings and
opinions. When they came, he explained fully the
general state of affairs, pointing out the difficulties and
the prospects of success, and describing the plan of
operations which he proposed to adopt. He finally
asked them whether they would support him, and how
far they would join in heart and spirit in carrying
out the mode of proceedings which he had sketched for
them. He spoke with great vigour and determination,
coupled with confidence in the work. His feeling com
municated itself to' all. Great confidence was felt and
expressed in his judgment and leadership. All were
determined to work together. The bracing air of trouble
added fresh strength. Finding that the leaders did not
" despair of the republic," they saw that " a new era had
commenced ; " x and, grateful .to God that their efforts
had not come to nought, they set themselves to labour
afresh, in order to conquer success, if it were possible.
Cardale perceived that more must be done to teach
the angels of the Churches, who were far from being " to
the manner born," how to use the new Liturgy, and how
to explain it to their congregations. For ensuing upon
the fact that the movement had now lost the charm of
novelty, and had gained a history by the stern facts of
which the value of its lofty aims and high pretensions
1 Chronicle, p. 35.

Cardale's Vigour. 245
could be gauged, the introduction of an elaborate ritual
grounded upon occult principles had proved a serious
drawback, as far as the mere numbers of converts and
adherents were concerned. On being veered away from
the sunny shores of popular Protestantism, the vessel had
encountered the bracing but searching winds of Catholic
principles, and especially was experiencing the impedi
ments which have been ever strewn in the way of those
who maintain and disseminate high Eucharistic doctrine.
" Will ye also go away ? " was the question addressed by
the highest Authority to His faithful few when His teach
ing on this subject had the effect of repelling many who
had been attracted by a superficial view of His teaching.
Such was Cardale's increased difficulty as the leader and
chief mainstay in this newer and most valuable province
of their instruction. Had it been unattended by the
formidable want of favourable results of their career, and
by the presence of those which were unfavourable and
greatly embarrassing, prospects would have appeared
far more encouraging and hopeful.
Mr. Cardale, therefore, accompanied by the chief
officers who were associated with him in the care of
England, or the tribe of Judah, now visited the several
churches at home from time to time. An apostle is
supposed to have with him, as if on his particular staff,
and to be employed by him for the purposes of the
Universal Church, or for the general business of his tribe,
a prophet, an evangelist, and a pastor. The prophet is
the head of all the prophets in the tribe, the evangelist
of the evangelists, and the pastor of the pastors. These

246 Gathering of the Harvest.
are in their several provinces respectively the media of
all communications between the apostle and the ministers
of the tribe. Everything to and fro passes through their
hands. Attended, therefore, by the prophet, evangelist,
and pastor "with him," according to the set phrase,
Cardale at this time busied himself in visiting the various
churches, in order to set things in order.
The apostles at this time, as in the years immedi
ately preceding, considered that teaching was required
especially upon four subjects. They explained the
reasons for the employment of vestments, as befitting
the dignity and order of the Church of God, both as
sanctioned by the prevailing use of the Universal
Church with the dissent of only a comparatively small
minority, and as possessed of significance and pro
priety though containing no intrinsic excellence. They
insisted also upon the necessity of public confession
and absolution as an introduction to common wor
ship, according to the ritual of the Church of England ;
and upon intercession as a marked and definite feature
of that worship, after the pattern of, and in correlation
with, the great High-Priest, " who ever liveth to make
intercession for us." They also especially instructed the
ministers and people upon the doctrine of the Holy
Eucharist, as a means of conveying Holy Communion, and
particularly as the most important part of holy worship.
Meanwhile such of the other apostles as had special
fields of labour were employed in similar attempts to
overcome the feeling of lethargy and despondency which
had come over the Body. Some of this feeling was

Internal Management. 247
caused by the fact that ideas, grounded upon various
prophecies, had ever been rife amongst them that the
Lord would appear on various special occasions, but the
anticipated times of fulfilment had 'hitherto passed by
without His coming. Such periods were July 14th, 1835,
the day of the separation of the apostles; Christmas Day,
1838, the 1260th day after that event; July 14th, 1843,
seven years after it; and the same day in 1845, or the
tenth anniversary, besides some intermediate times of
sanguine expectation. This tendency to fix upon par
ticular dates for the second Advent has characterized
these people all through their history, and beliefs of that
kind have been frequently all but universally cherished,
although they have been kept out of their authoritative
decisions, and Mr. Cardale, whether from caution or long
experience and disappointment, has on many occasions
at least set his face against any dogmatic settlement of
future dates.
In the earlier part of 1847, the meetings of the seven
Churches, which were suspended in 1840, were resumed.
The first meeting took place in April of that year. But
the old council, which, as will be remembered, assembled
monthly, besides the monthly meeting of the Churches,
was not convened. Instead of that, which was attended
by ministers of all grades, Cardale convoked a council
of all the angels in England, whether prophets, evange
lists, or pastors, upon the Wednesday after each meeting
of the seven Churches. Matters relating to the welfare of
the Churches in the tribe of Judah were submitted to this
conference.

248 Gathering of the Harvest.
At this time considerable alterations and additions
were introduced into the liturgy. Several forms of
prayer for private or special occasions were authorized.
The services for Christmas, Easter, and Pentecost — for
the word " Whitsunday " does not occur in their Prayer-
book — date from this time. Various additional outward
ceremonies, such as the use of consecrated oil in the visit
ation of the sick, according to the order of St. James,1
were now added. A second edition of the Prayer-book
was also printed and issued.
Besides this a beginning was made in another work.
Various rubrics, regulating the proceedings of ministers
in their performance of Divine service, were drawn up
for their authorized guidance and instruction. An elabor
ately-compiled book of this kind now exists, answering to
the Directorium which is used by Roman priests.
This year also, 1847, saw the introduction of another
ceremony, which has been one of the most distinguishing
features of Irvingism.
It has been seen2 that the Apostles in council deter
mined that the arrangement of the children of Israel in
twelve tribes, according to the number of the twelve
patriarchs, did not relate to the old dispensation alone,
but included, at least in type, the Gentile world also.
The fact that this division was caused originally by twelve
actual lines of descent, whilst the Gentile portion of the
Church could only be arranged according to a purely
1 "Is any sick among you? let him call for the elders of the Church;
and let them pray over him, anointing him with oil in the name of the
Lord." — St. James v. 14.
2 See above, pp. 179 — 182.

Sealing. . 249

arbitrary selection, with only faint grounds, if any at all,
for the arrangement made, does not appear to have shaken
their faith. To an outsider such particulars in the system
adopted as that Switzerland should be joined with Scot
land, Ireland with Greece, India with Poland, and that
with the exception of India, Europe alone should be
included in the division, and America should be an extra-
tribal appendage, seem strange, and indeed fantastic.
The small adaptations which in Catholic Apostolic eyes
are happy and appropriate, appear to others microscopic,
and all but colourless. But so it was. Although there is
no evidence to show that St. Peter, St. John, St. James,
and their colleagues regarded themselves as having any
special jurisdiction or distinct mission to separate tribes
of Jews or Gentiles ; although the weight of testimony
after the captivity is unmistakably in favour of the tribes
having in later Jewish days been practically welded into
one ; although the Apostles themselves, without a shadow
of doubt, were not taken from each of the twelve lines of
descent from Jacob ; and notwithstanding the emphatic
assertion of the great Gentile Apostle that in Christ
Jesus "there is neither Greek nor Jew, circumcision nor
uncircumcision," and his strong arguments that the pettier
machinery of the favoured nation was swallowed up
in the free amplitude of the Universal Church of Christ ;
—these people, nevertheless, paused in their advance
towards Catholic principles to develope into further
completeness this part of their system, which they had
taken out of Judaism. They were not afraid of using
old bottles for new wine. The well-known passage in

250 Gathering of the Harvest.
the Revelation, which speaks of the sealing of the twelve1
tribes of Israel before the mention is made of the Gen
tiles, supplied them with the hint. They worked from
this beginning, and assuming that the 144,000 of the
children of Israel were identical with the " great multi
tude, which no man could number, of all nations, and
kindreds, and people, and tongues,"2 they proceeded to
ground a definite doctrine upon this insecure basis.
1 Rev. vii. It is remarkable that in order to keep up the number of
twelve, Levi being included, and Ephraim (under the name of Joseph) and
Manasseh being both mentioned, the tribe of Dan is omitted. Bengel gives
the following reason : "Dan is omitted because that tribe had now long
ago fallen away to the single family of Hussim, as the Hebrews say, and
this family itself seems to have perished before the times of Esdras. For
in the Chronicles, where the patriarchs are mentioned, Dan is omitted. And
perhaps this is predicted in Amos viii. 14. John of Antioch relates that a
few survived of the tribe of Dan, and that they fled into Phoenicia. — Grotius.
It is not so much that Dan is omitted, as that his small numbers, concluded
under Manasseh, are joined with Naphtali, whose brother he was by the
same mother. For Naphtali alone, unless this is here tacitly implied,
would not have his brother by the same mother mentioned in connection .
with him." — Bengel, Gnomon, in Rev. vii. 6.
2 This is a very great assumption. It is clear that in the passage the
children of Israel are mentioned first and the Gentiles afterwards. The
transition, and the difference between the two bodies of Israelites and Gen
tiles is marked — I . By " after these things," \lito. ravra. 2. By the absence
of expressions implying identity. 3. By the opposition between the definite
number of those that were sealed (tov apiQ/idv rax iaippayicriiivoiv), 144,006
(tKarbv TinaapaKovra rkaaapiq xiXindec), and a great multitude which no
man could number (eivXoc 7ro\0c, 3i» apiBfiijaai ovSiiq HSivaro). 4. From
the fact that the first body is said to come from every tribe of the children
of Israel (ix iriwriQ 0uXije v\Hv 'Iapar)\), and the second from every nation,
and tribes, and peoples, and tongues (ek iravrbg ISt-ovc nai <pv\£jv, Kai
Xauiv, Kai yXtuairiZv) . If this contradiction of terms, to mention nothing
else, be not sufficient to exclude the identity of the two bodies, it is hard
to see what would be, short of an absolute denial, which these words surely
render useless. I am aware that the view which I am refuting is main
tained on grounds extraneous to the passage itself by many Churchmen.
Still the contrasts in the passage are surely fatal to such a view.

The 144,000. 251

They asserted that, in order to escape the great tribu
lation which is coming, it is necessary to be outwardly
sealed by some people specially commissioned to perform
this office; that the apostles are sent for this purpose; and
that this power of sealing is their special gift and privi
lege ; that those who are thus sealed, besides being saved
from the great tribulation which is to be sent upon the
earth, will follow the Lamb whithersoever He goeth ;
that the precise number of 144,000 must be made up ;
and that when that number, is completed by 12,000
having been sealed from each Tribe, the Lord will come.
They do not bestow the sealing till the age of twenty
years. When this Rite was definitely determined upon,
and the mode of performing it and the Service were
settled, Mr. Cardale announced his readiness to convey
" the seal " to those who sought for it. Accordingly, on
May 31, 1847, he sealed those amongst the Ministers who
desired it, and on the 8th June he imparted this blessing,
as it was believed to be, to all other Angels, or Priests,
or Deacons, who were anxious to partake of it. On the
next day, June 9th, and on June 28th, he sealed the rest
of the faithful who so wished : or in the words of the
Chronicle, "Afterward the flocks, presented by their
respective Angels, passed under the hand of him that
telleth them,— the Lord's jewels were counted up by the
steward of the household, and the faithful sealed with
the seal of the Living God upon their foreheads."1
" Since that period," the record goes on to say, " the seal
1 Chronicle, p. 36.

252 Gathering of the Harvest.
of the Holy Ghost has in like manner been received by all
who have attained the age of twenty years, they having
first individually renewed their baptismal vows, wherein
they had professed their determination to dedicate
themselves to the service of the Lord."
But two of the Apostles never consented to bestow
the sealing ; so that in two at least of the Tribes the
necessary 12,000 has been absent. In several others the
number has been notably small, as in Spain and Portugal,
Italy, and others. Indeed, besides England and Ger
many and America, scarcely any countries have yielded
a number for sealing which can be taken to be consider
able. In Austria there have been hardly any at all.1 A
late Member, who was many years a Minister in the
Body, estimates the entire number of the sealed as not
more than a tenth of the total number mentioned in the
Revelation, which indeed, if it is to be taken literally for
all in the Universal Church who are to be admitted to
such a privilege as is here claimed, would represent a
very modest proportion of even living Christians. The
" Member " referred to adds — what is undoubtedly the
case — that even of this tenth, if that proportion is
correct, many have now given up all connection with
the Body.2
This Rite is indeed one of the distinguishing features
of the so-called Catholic Apostolic Church. It answers
to Confirmation, only that the Blessing of the Angel is
'. Catholic Apostolic Church (Irvingism), its Pretensions and Claims, &c,
by a late Member, many years a Minister in the Body. London : George
John Stevenson, 1872, p. 10. 2 Ibid.

Sealing and Confirmation. 253
held to be a sufficient qualification for becoming Com
municants, and "is considered to be their Episcopal
Confirmation." 1 Sealing can be conferred only by
Apostles ; so that those who have only received Con
firmation are supposed to stand in need of the higher
grace, which can only be given by means of Apostolic
hands. The attractions offered by this Rite are among
the chief inducements held out to people to join the
sect. For if it be admitted that the Lord's approach
is close at hand, and that the terrible tribulation will
succeed very soon, and that the latter evil can only be
escaped by those who are, so to speak, sealed en transit
for the Kingdom of Heaven, people who become alarmed
and are thus ready to take a prudent measure, which is
recommended to their notice and adoption, avail them
selves of the supposed advantage which is thus offered
for easy acceptance. For Sealing is not only represented
as a passport through the dreadful time which is supposed
1 Norton's Restoration of Apostles and Prophets, p. 175. Such is the
description given by one of their leading Members of the present day. But
there is much vagueness here as in several other particulars, and incon
sistency of practice. Drummond says that Confirmation is two-fold, 1.
By the Angel or Bishop, as a preparation for Holy Communion; and 2.
By the Apostles, " for setting and arranging every Member in his particular
place, and also of sealing him irrevocably in the same." He adds :— " So
it is with the people," i. e. as in the case of the priesthood,— " that which
they receive by the imposition of the hands of the Apostles is not to make
them better husbands and wives, parents or children, masters or servants,
is not to confer upon them personal, or family, or political graces, but
ecclesiastical or spiritual strength, or power to fulfil ecclesiastical and
spiritual relationship, and duties in the Body of Christ, and as members of
it."— Substance of Lectures delivered in the Churches, by Henry Drum
mond. London: Bosworth, 1847, pp. 35^, 359, 362. What is this
strange doctrine but ecclesiasticism run wild ?

254 Gathering of the Harvest.
to draw on when our Lord comes : it is taken to be a
qualification for becoming a member of His Court, of the
Company which are to be attached to His Person, and to
follow in His immediate Train. These transcendent
advantages are offered by this handful of people, as if
attested and proved by the Very Voice of God speaking
through the Prophets. This place of precedence in the
Kingdom of Heaven they fancy is reserved through all
the glorious ages of the Church, over the heads of
Martyrs, Confessors, Saints, of every period and country,
for these people and for those who accept the mission of
these Ten — not Twelve — ordinary Englishmen.
In the same breath, they proclaim that they are not
Sectarians, but Catholics in the wide acceptation of that
honoured name.
We do not hear much of any progress made by the
other Apostles abroad, unless it was in Germany : and
the year 1847 was marked further by a distinctly secular
act of one of the two chief Leaders of the Body. The
sincerity and uprightness of Mr. Drummond could not
be questioned ; and added to his frank and genial bearing
and his considerable wealth and abilities, rendered him
a popular man, and one who was trusted in his neigh
bourhood. Accordingly in 1847 a requisition was made
to him, largely signed by influential men, to stand as a
Candidate on the Conservative side for the representation
of West Surrey in the House of Commons. Drummond
accepted the proposal, was elected, and continued to
represent the County till his death. The figure which he
cut in Parliament and the position which he gained have

Drummond again in Parliament. 255
been already described.1 His speeches were by no
means confined to Ecclesiastical Politics and Subjects.
He took part in debates upon finance, upon the social
condition of the people, upon representation, and upon
general subjects.
This was an event of great significance. It showed
that even the anxious and responsible duty of closing the
vast chasms which separated the different Branches of
the Church Universal, and of preparing Her to meet the
Lord at His Coming, which was supposed to be close at
hand, was not sufficient to engross the thoughts and
energies of one who, in influence as well as order, ranked
as the Second Apostle. The versatility of Drummond's
genius, and the opportunity afforded by a wider sphere
for increasing his personal influence, and the consistent
and fearless manner in which he upheld Irvingite claims
and tenets upon all occasions, have been pleaded in
explanation of this remarkable step. But what would
be said if an Archbishop discussed numerous subjects of a
purely political nature, with tHe freedom and interest and
previous study with which Drummond handled them ?
Yet here was a man, advancing a claim that he was above
all the Archbishops that ever lived, that he had been
sent in the unprecedented emergency of the close of the
Church's existence, that he was one of the most prominent
of the latter half of the twenty-four chieftains of the
Church of all ages, who at the same time, in the very
sight, as he maintained, of the great Appearance of the
Lord in the clouds of Heaven, was busying himself in the
> Above, p. 32.

256 Gathering of the Harvest.
midst of the turmoil and strifes of this world with matters
which could equally well be managed by men who had
no special duties of a religious character, and were not
burdened with such tremendous responsibilities. One
thing is clear, that whether from the weakness of apos
tolical efforts, or through the operation of causes beyond
their control, Drummond's duties as an Apostle must
have been so light as to allow him leisure to devote to
the calls of a sedulous County Member of the House of
Commons. Let it be remembered that his large estates
and personal business must have taken up some portion
at least of his time and thoughts. No one could impute
to Mr. Drummond a conscious neglect of duty. We can
come therefore to no other conclusion than that the field
of apostolic work open to him was very narrow and
confined. Whilst at the same time, no small amount of
blame is due to him for having mingled a life so dis
tinctly secular with an office which, if it meant anything,
ought to have absorbed all his thoughts and efforts.
The next year was more favourable for the Com
munity. The unsettled state of affairs throughout almost
the whole Continent of Europe, which seemed to exhibit
a sign of "men's hearts failing them for fear," predis
posed people for receiving a teaching, the mainspring of
which ray in the near expectation of the Second Advent.
The Evangelists were in consequence more active : and
through their exertions several people were added to the
Body, and to the communion of the Restored Apostles.
A similar advance attended their efforts during the
year 1849. As longer time elapsed since the changes in

Reneived Progress. 257
worship were introduced, order and discipline and satis
faction increased. The meaning of the new Liturgy was
better understood : and as the Ministers became more
•acquainted with it, and habituated to the use of it, the
celebration of their rites of worship became more regular,
and was better conducted. The machinery of the Body
worked well, and nothing of late years had occurred to
clog the wheels.
In 1850 some more changes were introduced. The
Doctrine of Eucharistic Sacrifice had been very slowly
received. As in the Church of England, people were
afraid that much more was meant by it than ever was
intended. But by degrees they learnt that the great
object of the Doctrine, whenever it is properly under
stood and interpreted, is to bring the faithful ever nearer
and more near to the One Great Sacrifice for sins. The
members of the Body now went a step further.
It " Had been long seen by the light of prophecy,
and was now taught, that there should always be
reserved in God's house food for His children, not
only for the pressing necessities of the sick, but also
for the daily communion of the faithful ; and what
place so fitted for the reservation of the Sacrament as
the altar? It was therefore ordered, that a certain
portion of the Bread and Wine, which had been conse
crated on the previous Lord's Day, should be kept in an
appropriate ark or tabernacle, placed upon the altar.
The elements so reserved were not merely for the
purpose of consumption, but also of proposition before
the Lord: by this was expressed the spiritual truth,

258 Gathering of the Harvest.
symbolized by the table of shew-bread, or bread of
proposition, under the Law. It was directed, that at
morning and evening services, immediately before the
supplications, the Angel should go up to the altar, and
taking the holy vessels containing the Bread and Wine out
of the tabernacle, should spread them reverently before
the Lord ; not proposing them to the people as an object
of adoration, but as an expression in symbol, afterwards
to be declared in word, that our whole trust is in the all-
sufficient sacrifice of Jesus, and that it is in His name
we offer up our prayers, and for His sake only expect an
answer. By the reservation of these symbols upon the
altar, the people are continually assured of the Presence
of the Lord, which alone gives sanctity, and designates
the house where they assemble as His ; while the daily
proposition keeps up the memorial of His continual in
tercession fresh in their minds, and stirs up stronger faith
and confidence in their Heavenly Father." x
I have given the explanation of the reasons for the
introduction of the practices of the reservation of the
Consecrated Elements in the words of the recognized
Chronicle, in order that, in a matter of so much delicacy,
about which feelings are often strongly excited, it should
be known what the introducers of the practice say them
selves. Previous abuse led to the abolition of the prac
tice in the English Church, and the large preponderance
of feeling and opinion is now against it. The want of it
is felt strongly by some, especially by those who have
frequently to administer the Holy Communion to the
1 Chronicle, p. 39.

Reservation. 259

sick, who in numerous cases desire that inestimable
support in trouble and in the ordinary course of life,
much more often than under present arrangements they
can possibly receive it. The sole question is whether the
practice in question could be revived amongst us without
abuse. Various opinions, no doubt, will be held as to
what constitutes abuse. Meanwhile, the custom of the
Irvingites affords an apposite instance, which deserves
attention. We may add, that when the novelty has
passed away which attracts more sensational minds, the
sober sense of moderate English people is in itself a
great safeguard. The question is evidently one which
requires caution, calm judgment, and the absence of pre
judice. At the same time, attention should be drawn
to the theory of " proposition " above stated, which is
drawn, not from the belief and teaching of the Catholic
Church of Christ, but from Jewish sources. It will
receive further examination afterwards.
About the same date, a development of the principle
of the fourfold Ministry was made in the daily Services. It
has been stated before,1 that in Churches where the full
complement of Ministers exists, the Exhortation is deli
vered by the Evangelist, the Confession by the Pastor, the
Holy Scriptures are read by the Prophet, and the Creed
is recited by the Elder. These portions of the Service
are supposed to suit severally the character borne by
each of these Classes of Ministers.- In 1846, the Elder
was ordered to say the. Prayer of Dedication : and now,
in 1850, the Supplications were assigned to the Pastor,
1 Page 232.

260 Gathering of the Harvest.
the Prayers Commemorative to the Evangelist, the
Prayers Intercessory to the Elder, and the Thanks
givings to the Prophet. The third Edition of the Prayer-
book was now published.
The Evangelists continued their efforts, and some of
the Churches which had been discontinued were now re
established : and some fresh congregations were collected
in places where nothing had been effected before. The
roll of communicants in the summer of 1851 shewed an
increase of one-third beyond the reckoning of 1846.1
According to Mr. Horace Mann's tables in the Census of
185 1, their numbers at Public Worship, as recorded by
themselves, amounted to 3176 in the Morning, 1659 in
the Afternoon, and 2707 in the Evening. The number
of Churches was 32, and of sittings, 7437-2 Such was the
result of sixteen years under divinely-sent Apostles, and
with the Divine Utterance, as was imagined, continually
heard in the Community, and guiding efforts in the
direction of success. No account is here taken of
operations previous to the separation of the Apostles.
Some efforts had been made in America at various
times by Mr. Woodhouse, whose attempts were turned in
that direction in consequence of the difficulty which he
experienced in making any way in Austria during the first
mission of the Apostles. Therefore, in the years 1839,3
1 Chronicle, p. 40.
2 The actual numbers in the Return are : Churches, 32, Number of
sittings returned, 6973 ; or, allowing for non-return, 7437. Worshippers :
Morning, 3077, or 3176; Afternoon, 1607, or 1659; Evening, 2622,
or 2707. Places open for worship : Morning, 29 ; Sittings, 6313. After
noon, 17 ; Sittings, 4253. Evening, 24 ; Sittings, 5043. In 1841 they
had 28 places of worship. 3 Narrative, p. 81.

Evangelizing Efforts. 261
1844,1 1846,2 and afterwards, he bent his course in the
direction of the New World, and met with some small
success. In 185 1, the Rev. John Canfield Sterling was put
upon " his trial upon presentment for- alleged schismatical
conduct before the Episcopal Church in the United
States of America." 3 The facts were admitted, and Mr.
Sterling was deprived of his Incumbency.
The year 185 1, being the year of the Exhibition, offered
great advantages for proselytism. Sermons were accord
ingly preached every week by ministers from France,
Germany, and Italy, in their own respective languages.
The attendance was poor, and hardly any were won over.
The only tangible results were that some French
Italian, and German work-people were found scattered
throughout London, and that for a time a French and
Italian Chaplain were appointed for each of those Tribes,
in order to attend to their countrymen in London.*
A meeting of the Apostles was held in the June of
that year, the result of which does not show much
activity in the College beyond what was being done by
Mr. Cardale. The care of the Churches in London,
which had been committed to him till the next meeting
of the Apostles, was now placed in his hands indefinitely.
" He was to hold the charge until some other arrange
ment was made." 5
These words mark the utter collapse of the govern
ment of the Irvingite^ Body, and through them of the
1 Chronicle, p. 34. 2 Ibid. p. 35.
3 Sterling's Defence. New York. 1851. * Chronicle, p. 40.
5 Chronicle, p. 41.

262 Gathering of the Harvest.
Universal Church, by means of a Twelve-fold Apos-
tolate. The Apostolic College was duly started in
complete numbers on the day which had before been
finally anticipated as the " Day of the Lord," when He
should come, or at least which should be memorable for
some mighty event in His Dispensation. Their Twelve
fold Unity had been repeatedly insisted upon by " pro
phecies " taken at the time for Heavenly inspiration, and
had been pointed out as indispensable for the valid action
of the Apostolate. In 1840, Mackenzie withdrew. In
1845, Dalton virtually retired for a long time. Two others
refused to seal. And now, in 1851, work in the Tribes
abroad seemed so hopeless, that several of the Apostles
flagged in their energy, and had given up attempts to
exercise their office in their appointed sphere. Mean
while, nearly all had been accomplished of late years
through the energy of one man. The Second Apostle
had resumed his worldly duties in the English Parlia
ment. Cardale had practically almost concentrated the
Apostolic College in himself.
During all these efforts, the results of sixteen years'
work were sadly small. The Sect, which advanced such
high claims to rule the whole of Christendom, was hardly
known, away from those comparatively few persons with
whom the members came in contact. As far as making
their cause and principles known, Irving was worth more
than the whole Apostolate, with their Ministers into
the bargain. If they had made way since his time, they
had not advanced much : and none of this advance can
be credited to the institution of an Apostolate, apart

Failure. 2.63
from the natural leadership of the Sect. If these results
are compared with what occurred during the life-time of
the first Twelve, the contrast is most striking. By this
time " Failure " was virtually written in large letters over
the name of the " Restored Apostolate."

CHAPTER XIV.
THE LATTER DAYS OF THE APOSTLES.
ORE than twenty years had now elapsed since
the first outbreak of prophecy, and more than
sixteen since the Twelve Apostles were separ
ated. Those who were appointed were men
advanced in life. When therefore their adherents found
that though the Lord had not come, as had been so often
expected, all the Twelve remained alive, they concluded
that the lives of the Apostles were being miraculously
preserved. And the fond hope spread throughout the
Body, that none of the Twelve would die, but that they
would remain with the faithful till all were caught up to
meet the Lord in the air. They would thus fulfil their
mission by closing this dispensation, as the first Twelve
had inaugurated it. For they doubted not that the
Lord would soon arrive, inasmuch as by the voice of
prophecy an Elias Ministry headed by Apostles had
been solemnly sent to prepare the way before Him.
The feeling prevalent amongst the Members at this
time is set forth in the following words from the end of
a Tract published in 1854: — "This generation will not
pass away until all these things are fulfilled ; that is, all

Immediate Expectations. 16$
this generation will not see death. ' Many who have
been gathered and sealed unto the day of redemption,
and many more who may yet be gathered, will be
changed after the dead in Christ are raised, and together
with them will be caught away to meet the Lord in the
clouds, and see the fulfilment of all these things. Who
these may be no one can tell. Many have fallen- asleep,
and many more may follow them, yet we believe that
the word that has been spoken of the Lord will be
verified, and that all will not sleep or pass away before
His coming. Twenty years have passed away already,
and twenty more are not beyond the limits of a genera
tion should the Lord delay His coming."1 But the
stubborn experience of facts has belied these ardent
expectations. Though the Lord has not yet appeared,
the forty years are more than past, and nearly all the
Apostles have gone to their rest.
The year 1852 witnessed a further development in
the worship of the Community. In the opening of the
year, a formal request was presented to the Apostles
that the use of lights and incense might be sanctioned in
the celebration of daily worship. The employment of
symbols in Christian worship had already been introduced
by the use of water and oil as well as of the sacramental
Elements. Witness was borne, as it was found, by the
practice in every branch of the Catholic Church from
the fourth century downwards, with the exception of a
partial absence of these symbols in the last 300
years. Besides the Latin and Greek Communions, lights
1 The Chronology of the Scriptures, London : Goodall, 1854, p. 48.

266 Latter Days of the Apostles.
and incense were found among Copts, Syrians, and
Nestorians. In the typical service of the Tabernacle,
ordained by Almighty God Himself, these symbols had
been introduced. Mr. Cardale had treated this subject
in his Lectures on the Liturgy, and prophetic utterances
had been given. It was considered that there should be
two lights at the Altar as emblems of " the presence of
God in His two witnesses, Apostle and Prophet," and
seven lights before the Altar to show " His presence with
the particular Church in the ministry of the sevenfold
Eldership,1 — the true candlestick." The one light which
had been before kept always burning before the Altar,
was supposed " to testify to Him as verily present in the
Sacrament of His Body and Blood." The meaning
assigned to Incense is expressed in the two Incense
Anthems : —
' ' Incense and a pure offering, O Lord of Hosts,
Thy Holy Church presents unto Thy Name ;
And when the cloud covers the Mercy Seat,
Look forth upon Thy people, and speak Peace. "
Again —
" Upon the Golden Altar before Thy Throne,
Let the sweet incense from the Angel's hand continually ascend ;
So shall the words of our mouth, and the meditations of our heart,
Be acceptable in Thy sight, O Lord, our Strength and our Redeemer."
When the petition was received, directions were sent
to the Angels to ascertain the feelings and opinions of
the Members of the Body in the different congregations.
The report made was considered to be sufficiently satis
factory to allow of permission being granted for the
1 Three Discourses on Symbols used in Worship. London : Bosworth,
1874, p. 5.

Lights and Incense. i6*j
introduction of these two additional symbols in worship.
But their use was not yet made compulsory. They were
therefore first used in the Churches not only in London
but in the country also at Pentecost in this year 1852.
It will be observed that in the case of one of them an old
custom was reintroduced with a new meaning.
At this time Mr. Carlyle was hard at work in North
Germany. He went about collecting and superintending
congregations of converts. Amongst these was Herr
Thiersch, the Church Historian, whose first volume
was translated by Mr. Carlyle; and Herr Charles
J. T. Bohm, Author of Lights and Shadows in the
Present Condition of the Church, and a Tract on the
Signs of the Times and the Coming of the Lord. Carlyle
also spent much time in studying German character.
The fruits of some of these lucubrations he had before
in 1845 given to the world in a thoughtful Book on the
Moral Phenomena of Germany.
But in England the work of Evangelization was for
several years carried on languidly. The Body was
hardly yet thoroughly confirmed in the new course
which it was now pursuing. And the tendency amongst
the Members was to shrink from publicity. To press
these tenets upon those who were inclined to scoff or
treat them with cold disdain seemed to men of delicate
and sensitive feelings about holy subjects to be not only
like " putting pearls before swine," but to involve also the
subjection of the several dealings of Almighty God to
rude and coarse handling. And the popularization of
Religion was not then in educated circles so much the

268 Latter Days of the Apostles.
order of the day, as it has become since that time.
Therefore the Evangelistic Services, such as those held
in the evening at Gordon Square, were not advertised,
and the efforts to convert outsiders at this period in
which we have now entered may be pronounced to have
been feeble.
But an event of great importance was the building
and "opening of the large Church in Gordon Square,
London. This event was completed on Christmas Eve,
1853. The intention of building a Temple worthy of the
Central Church of the Body had been conceived many
years before. The scheme had been entertained and
reduced to shape, when in November, 1850, one of the
Deacons delivered a Discourse in Newman Street upon
the project. The idea of the promoters was to build "a
separate Evangelist's Chapel, for preaching to the people
not yet gathered to the Lord's Work ; also an Apostle's
Chapel and Council-Room, with Elders' Libraries,
Vestries, &c, together with Residences for Ministers ;
and lastly some institution for the poor and friendless,
which, while it may enable us to minister to their wants,
may afford facilities to the inmates not only for attending
the daily worship of God, but for fulfilling under the
Deaconesses works of piety and mercy." *
Mr. Christopher Heath, the Angel, and the other
Managers of the Church in Newman Street, being thus
anxious to construct an edifice more suitable than the
1 On Building a Church for Divine Worship. A discourse delivered
by one of the Deacons of the Central Church, 3rd Nov., 1850, London :
Goodall & Son, p. 4.

Church in Gordon. Square. 269
temporary structure where the wandering Congregation
had taken refuge in Irving's time, to be the chief centre
of worship for the Community, wished first to secure
permanent possession of the building lately occupied, in
which case they would have introduced important alter
ations and improvements. At last, " after a watchful
search for years," they could find no other site besides
the one in Gordon Square, where the inner temple,
rather than the exterior, might in some degree be worthy
of the purposes for which it was designed.1 This site
was secured, upon the condition that the building erected
should be "of some architectural pretension."2 The
estimated cost was .s^o.obo,3 of which ^14,000 was to
be laid out at once.
This condition was amply fulfilled. The Church
itself is a noble building in the First Pointed, or Early
English style, admirably, adapted in its ample arrange
ments and its lofty proportions for dignified Services
conducted by a large staff of Clergy, and sustained with
music. It includes a handsome nave, with two spacious
aisles, and an ample Choir. Behind the Altar is a
Chapel in which the Apostle celebrates the Holy
Eucharist before the monthly Meeting of the Seven
Churches. The Clergy alone occupy the Choir, the
Deacons being placed, vested, at the head of the Laity,
and the Ghoir being curiously posted in a shallow South
Transept opposite to the organ, an instrument of con-
1 A Discourse delivered in the Catholic Apostolic Church, Gordon
Square, on the occasion of consecrating the Altar, and opening the Church
for Public Worship, Christmas Eve, 1853. London : T. Bosworth, p. 5.
2 ibi<j. 3 On Building, Sec, p. 5.

270 • Latter Days of the Apostles.
siderable power and sweetness. The entrance on the
Gordon Square side is through some Cloisters, where
apartments in flats are occupied by Clergy, including
Deacons, who are attached to the Church.
Some difficulty relating to the tenure of the property,
and " other considerations of a temporary nature," caused
the postponement of the actual Consecration. But on the
day just named the Altar was consecrated, which was
supposed to include the desire, when the ability should
be granted, of making over the whole building formally
to the service of Almighty God. According to the
Discourse delivered at the opening, from which quotations
have been already made, and which bears the evident
traces of having been delivered with authority, it appears
that circumstances imposed upon the Body a more
conspicuous site than the Managers wished. A more
favourable one for evangelistic and general purposes
could hardly have been found.
In 1855 three members were taken away by death
from the Apostolic College. The first of these was Mr.
Mackenzie, the one who withdrew in 1840. It does not
appear that he ever advanced anything against the
validity of his original call,1 or did anything beyond
his withdrawal in opposition to the rest. But whether
he ascribed their failure to a want of faith in the Church
generally, or to any weakness in the individual Apostles
themselves, or held some other view, it is clear that he
considered their present title to office to be inadequate
1 Truths and Untruths respecting a Restored Apostolate, by a clergyman.
London : Thomas Bosworth, 1876, p. 4.

Deaths in the College. 2ji
to their duties and responsibilities. He died without
receding from the position which he, took upon the
return of the Twelve from abroad.
Mr. Carlyle's labours in North Germany had seriously
impaired his health, and he sank during this year. He
had been of great use to the Body. A man of keen
powers of mind, and thoroughly devoted to the cause, he
had laboured hard both personally and with his pen.
He was the author of Pleadings with my Mother, The
Church in Scotland, 'Warnings to the Unwary against
Spiritual Evil, and other small works.1
Mr. W. Dow also, the Apostle for Russia, died in the
same year. He is the author of a Volume of Sermons,
one of which, on The Elements of Unity, was republished
in 1865. He appears to have been an earnest man of
fair ability: but he had an impossible task before him in
being set to undertake the conversion of the inhabitants
of all the Russias. '' In Spain and Greece, as in Russia,
scarcely one " has listened and obeyed, said Mr. Caird in
1867.2 It was therefore vain to enquire whether he had
made up his number of 12,000 sealed ones in his Tribe.
A new difficulty was thus imported into the work.
1 A collection of Mr. Carlyle's Works has been lately published
(London: Thomas Bosworth, 198, High Holborn), containing The Moral
Phenomena of Germany, On the Sacrament of Baptism, The One Catholic
Supremacy, The Door of Hope for Britain, The Door of Hope for Christen
dom, Apostles given, lost, and restored, The Office of the Paraclete in the
Prayers of the Church, On Symbols in Worship, The Epistles to the Seven
Churches of Asia, Warnings to the Unwary against Spiritual Evil, Shall
Turkey live or die 1 Pleadings, Sec.
¦ 2 An Address on the Instant Coming of the Lord, Sec, by W. R. Caird.
London : T. Bosworth, 1867.

272 Latter Days of the Apostles.
As long as all the Members of the College were alive,
hope told her flattering tale. Mr. Mackenzie might come
back, all might work together, and signs and wonders
might be vouchsafed at the close of this dispensation, and
the number of the 144,000 might be made up. But now
death stepped in when the work was not half accom
plished. Must the Members surrender their faith, or what
could be the explanation ? The belief that generally
obtained at one time in the Community is broached in
the following words : — " One of these Apostles died ex
pressing his full assurance that God had further work for
him to do ; and several ministers, on their death-beds,
have expressed a similar conviction. In connection with
this fact, we were taught that the translated saints will
not be idle any more than those who are raised from the
dead. They will be as the angels in Heaven, and the
vision may then be realized of angels ascending and
descending on the Son of Man ; coming to the succour
of the saints of God in the midst of their tribulation." 1
These ideas, thus introduced at Mr. Dow's death, were
gradually developed, till it was widely believed in course
of time throughout the Body, as will be shown after
wards, that the dead Apostles would seal the faithful in
the next world.
About this time a controversy arose which for the
time lifted Irvingism out of the obscurity into which it
had fallen for some years.
The opening of the handsome church in Gordon
Square had made, the Catholic Apostolic Church much
1 Norton's Restoration, p. 185.

Articles in Old Church Porch. 2J3
more generally known. The architectural features alone
of that handsome building attracted visitors, and people
were, as was natural, induced to enquire into the preten
sions of a Religious Community which had erected so
grand a temple for their worship. The result was that
their tenets made some way amongst those who in the
English Church had not the heart to fight the uphill
battle for the Catholic Faith against the violent and
obstinate prejudices of ultra-Protestantism and Eras-
tianism. Amongst the Clergymen who were thus drawn
away was a Curate working under the Rev. W. E. R.
Bennett, the zealous and well-known Vicar of Frome-
Selwood. The result of the enquiry that arose upon the dis
covery of that Clergyman's proclivities was a series of
papers on Irvingism in a Monthly Periodical entitled The
Old Church Porch, which had just been commenced. The
leading subject of this Periodical was " The Church's
Broken Unity," which embraced a long series of articles
upon Dissenting Bodies, afterwards published in a separ
ate Volume. In these articles " Presbyterianism " led the
way, but more as an introduction to " Irvingism," which
appeared to be a subject of the day. In the treatment
of the latter subject, Mr. Bennett was assisted by the
powerful pen of a leading theologian. The attack and
the reply made too much stir amongst the Members of
the Catholic Apostolic Church not to demand particular
notice in any sketch of the history of the Body. The
materials then at hand besides the Chronicle were far
from ample. Oral teaching had been generally adopted,
VOL. 1. T

274 Latter Days of the Apostles.
and since Irving's time the rulers of the Body appear to
have shown the same chariness in supplying information
that marks them now. But Mr. Baxter's works upon the
rise of the Sect were procurable, and were in the hands
of the writers, with some others of a similar character.
Out of these a most powerful exposure was made of
the weakness and inconsistency which attended the early
origin of the Sect. Forty-three instances of the failure
of prophecies were given, besides a mention of seventeen
more. The prophetical claims were the part chiefly
assailed, in connection with which the arrogated gifts of
tongues were refuted by a close examination of the
events that occurred on the great Day of Pentecost.
To this assault a reply was made in a " Letter on
Certain Statements contained in some late Articles in
The Old Church Porch, entitled ' Irvingism,' addressed to
a Minister of the Catholic Church," published in 1855.
It is no secret that the author of this letter, thus pub
lished anonymously, was Mr. Cardale. Any enquirer
who wished to judge impartially would of course read
both the attack and the defence. What then would be
the result presented to him upon such a perusal ?
After he had risen from reading the articles contain
ing the charges brought against the Catholic Apostolic
Church, his thoughts would probably take the following
form, a form which thoughts have actually assumed
under the circumstances described : — Here is an assault
delivered with great power of learning and logic, and as
appears at first sight with fatal effect. Supposing that
nevertheless this is really a Divine Revelation, how

Cardale's Letter in Reply. 275
crushing must the reply be. For it is evident that if
the system assailed be sound and good, it must be only
partially known to the Authors of the attack. And from
various reasons this would appear to be the case, and
especially because, as they represent the system, we can
hardly imagine men of education and learning adopting
and maintaining it. On first appearance attacks against
truth have often appeared to be dangerous and even fatal,
till the answer set matters right. Suppose that St. Paul
had met with such an assault as this, with what power
would he have met it. What a flood of Divine light
would he have poured in. How he would have lifted the
subject up to a higher plateau. How he would have
attracted the minds and hearts of men by his convincing
proof, his copiousness of knowledge, his enthusiastic and
loving descriptions, and unfolding of lofty motives. The
history of Catholic Truth in late years, as well as in the
early days of the Church, has abundantly shown that
assault brings out the true lineaments of the Faith in
developed, influential, and attractive form.
Such are the thoughts with which a competent ex
aminer, knowing something of past history and anxious
to make a candid examination, would take into his hands
Mr. Cardale's reply to the charges advanced by the
writers in The Old Church Porch. What does he dis
cover upon perusal ?
The " Letter to a Minister" is written with conspicuous
ability. Arguments are put tellingly, and are marshalled
with striking skill. The most is made of them. And no
opportunity is let slip by a clever advocate of weakening

276 Latter Days of the Apostles.
his opponent's position. But when the pamphlet is
finished, and the reader collects and reviews his impres
sions, he is surprised to find how little of positive news has
been told him. If he was an enquirer into the nature of
these opinions, he seems to have learnt not much more
than he knew before. Surely he must have been in the
hands of an English Lawyer, trained in the caution of
the Courts, not of a Christian Apostle. Upon some
points, perhaps, the proof has been satisfactory enough, but
these are not vital points satisfying the soul, evidencing
true and genuine movements of God the Holy Ghost.
The Authors of the Articles are convicted of
want of acquaintance with various minor facts, such
as who is " the Pillar of the Apostles," and of such as are
more important, as the mode of Ordination employed.
And satisfactory proof was given that the Body was not
merely what Irving made it, or indeed such as he left it,
and that the origin of it was not a schismatical separa
tion from the Presbyterian Church of Scotland. But the
answer to the main charge against the validity of the
supposed Prophetical Gifts, both as regards the Tongues,
and the forty-three non-fulfilments of Mr. Baxter's pro
phecies received by the Community, is palpably weak.
And the discussion upon " the Office and Ministry of the
Apostle," in which six pages1 are devoted to the vindica
tion of the coping-stone of the system, makes one
wonder how any position can be defended against all
comers upon grounds which may be presumed to be no
stronger than they are here represented. But the chief
1 Letter, pp. 23 — 29.

Conversion of Clergymen. 277
feature is the chariness with which information about
the History and Doctrines of the Body is doled out.
The strong ability which rings in every sentence makes
us feel that all that could be said with advantage is
brought forward. Though excuses are not wanting on
the part of the Author for not saying more, the con
clusion on laying down the pamphlet seems irresistible,
that it must be a weak cause, where from caution, or
management, or want of materials, so little is advanced
in its favour against so powerful an attack.
This attack was, as has been said, proximately caused
by the tendency of Irvingite Tenets at this time to
spread amongst a portion of the Clergy of the English
Church, some of whom either resigned their cures and
became regular ministers, or else continued in their work
whilst still embracing a faith in the Restored Apostles.
At this period the unsettlement which had been caused
in the minds of the High Church Party by the opposition
which the great Church movement of 1833 encountered,
and through the tendency of several to push newly-
recovered truths to extremes, had come to a head, and
the Gorham Judgment in 185 1 had considerably fanned
the flame. To some of these the Catholic show of
Irvingism proved attractive, and the question presented
itself whether they should not wholly join the Body, and
work in it as duly authorized Ministers.
Amongst those who followed the letter course was
the Rev. Dr. Norton, who, in a letter to the Bishop of
Ripon, explained his " purposed Resignation of his pre
sent Parochial Charge." Dr. Norton had been intimately

278 Latter Days of the Apostles.
acquainted with the commencement of the movement .
in Scotland in the case of the Macdonalds ; so much so
indeed, that he afterwards became their chronicler in a
Life of the Macdonalds, which he gave to the world.
Sharing perhaps their objections to the development in
England, he stood aloof for some years, till giving up
the medical profession he sought and obtained Holy
Orders in the English Church. He defends his previous
position as a Clergyman believing in the Apostles.
" Evidently," he says, " there is no inconsistency with the
position as a Clergyman in faith (sic) in a Restored
Apostolate. It is in entire harmony with the true
position of Bishops over their Clergy, and the relation of
the Clergy to their Bishops and the congregations com
mitted to their charge. If it might be so, ' far better
that these grow together in the knowledge and in the
ways of God, than that Priests be separated from their
Bishops, and people from their Pastors.' " x Nevertheless,
Dr. Norton resigned his "Parochial Charge," "principally
because the burden of it was too great without the entire
sympathy and support of his Bishop."
A few Clergy of the English Church acted like Mr.
Dalton and Dr. Norton, and sought employment in the
Catholic Apostolic Church. To meet such cases a special
office existed in the new Liturgy. The Orders of such
Clergymen are recognized, inasmuch as these people
1 The Restoration of Apostles and Prophets in the Catholic Apostolic
Church. A Letter to the Right Rev. the Lord Bishop of Ripon. By a
Clergyman. London: T. Bosworth, 1854, p. 8, quoting from "A Dis
course delivered at the Consecration of the Catholic Apostolic Church,
Gordon Square, Christmas Eve, 1853."

Policy towards Clergymen. 279
believe the succession of Bishops from our Lord's Apostles
to be valid. But because in their eyes Bishops are of a
lower grade than Apostles, they hold that the Orders
conferred by Bishops do not carry the same amount
of grace as orders given by Apostles. Accordingly, all
Clergymen of the Church of England who are admitted
to minister among them are obliged to have their Orders
confirmed by the Apostle, who also adds his blessing.
This practice upon Irvingite principles is intelligible
enough. Not so much so the practice which has been
permitted by their authorities in the case of those who
have been ordained by an Apostle seeking a renewal
of Orders in the English Church. For if they have
Orders conferred by the higher authority, how can they
without sacrilege seek a second bestowal of what they
already possess ? To say nothing of their seeking,
according to their own principles, from a lower power
what the • higher has given, any such iteration of a
Rite which can be performed only once upon any indi
vidual has always been most strongly reprobated in the
Catholic Church. For since the Catholic Doctrine is that
the gift of Baptism, or of Confirmation, or of any of the
three Orders comes from the Lord of the Church, and as
such a Gift can only be granted once to each person, to
seek it a second time is, to say the least, a most danger
ous tampering with holy things, supposing it to have
been validly conferred upon the first occasion.
But several of the English Clergy who regarded favour
ably the Restoration of Apostles and Prophets remained
in their cures. Some of these did so under the direction

280 Latter JDays of the Apostles.
of the authorities in the Catholic Apostolic Church. One
Clergyman came to an Apostle, and after hearing much
about the new doctrines, professed his readiness to resign
his present post, and to take regular work as a Minister.
He was surprised at the reply which was made to him,
thinking that a convert would be sure of being welcomed
and received. " What do you propose to do about your
flock at Muddington ? " was the unexpected question.
" Oh, I suppose I must leave them." " You must go
back," said the Apostle, " and do your duty in that part
of the Church in which God has placed you."
This incident is quoted by members of the Body as
a proof of the large-minded Catholicity in which the
Apostles set themselves to their work. They did not
wish to upset the existing state of things, or to interfere
with present operations. It is contended that the peculiar
tenets of the Body are only an addition to the faith of
Churchmen, and do not interfere with the maintenance
of all that Churchmen hold. Accordingly the Apostles
believed themselves to be sent as heads of the Church on
earth, in order to foster all that was good, to improve
where practicable, and to combine the divided branches
into one compacted whole. And we must allow them
full credit both for the grandeur of the conception, and
for their moderation in carrying it out into execution.
But when we come to a closer examination, two fatal
objections are found to lie in the way of this policy. In
the first place, the tenet of a Restored Apostolate is really,
as will be shown afterwards, an invasion from without
into the domain of the Catholic faith, and disturbs its

Examination of this Policy. 281
duly-adjusted equilibrium. Taking the English Branch,
which is the part concerned, the supremacy of the
Apostles is at least as alien to her constitution as the
supremacy of the Pope, and cannot be defended with as
much show of appeal to the precedents of the Catholic
Church. And secondly, no one can honestly minister at
the altars of the Church with a secret belief, in definite
and consolidated form, which contravenes the faith of
the Church. Without this principle, which is strongly
affirmed by the lay mind of England, healthy action is
plainly impossible, though it would be inconsistent with
large-minded and charitable tolerance to put it in force
in the case of minor or unpronounced doubts and diffi
culties. And the question assumes a much stronger
aspect when such a course is prescribed by an unrecog
nized authority claiming to be supreme.
This theory, which had grown up in the Catholic
Apostolic Church, respecting the relations between
themselves and those who outside their pale either
did or did not recognize the pretensions of the Apostles
and Prophets, had produced collisions also in America.
One case in that country has been already recorded.
And in 1853 a motion was made in the North
Association of Litchfield County, Connecticut, that the
name of the Rev. W. W. Andrews, a Congregational
Minister, should be erased from the list of the members
of the Association. Mr. Andrews drew up an elaborate
statement to read before the Association on the occasion,
and part of it was read. He had four years before
resigned his place as pastor in Kent on account of

282 Latter Days of the Apostles.
his change of opinions. Nevertheless he had continued
to be in connection with the Association, and justified
his continuance upon the grounds that this was " a
Catholic movement for the healing of divisions and the
restoration of unity, and not the building of a new sect." l
The decision of the question was postponed to the annual
meeting in June, 1854, when it was determined that Mr.
Andrews could under the circumstances no longer con
tinue Minister.
Another case occurred in the American Church. The
Rev. John S. Davenport, a Presbyter of the " Protestant
Episcopal Church," had in 1853 published a pamphlet on
The Permanency of the Apostolic Office, which attracted
attention on both sides of the Atlantic. It formed one
of the sources of information on which the writers in
The Old Church Porch relied. Mr. Davenport lived in
the diocese of Western New York, and in the course of
1855 proceedings were taken by the Right Rev. Dr.
Delancey, the Bishop of that diocese. It appeared that
Mr. Davenport received confirmation of his orders from
one of the Apostles, " attended their public worship, had
partaken of their ordinances, and officiated in their ser
vices." He declined to acknowledge these admissions in
writing ; but he admitted that he had received the laying
on of the Apostle's hands, or in other words had been
sealed. In consequence of these facts, Dr. Delancey,
after three months' notice, finally deposed him on the
1 The True Constitution of the Church and its Restoration, read to the
North Association of Litchfield County, Conn., Sept. 28, 1853, by the Rev.
W. W. Andrews. New York : John Moffatt, 1854. Opening of Address.

Spiritualism. 283

6th of August, 1855. Mr. Davenport protested against
the deposition, mainly upon the grounds that the Catholic
Apostolic Church was no sect, and that therefore in
joining that Body, and in receiving their ordinances, he
had not separated from the Church in America. But in
the Letter containing his protest he acknowledges the
chief facts upon which the Bishop took action. His case
was the stronger because for more than two years he
had been without a cure, in consequence of the Bishop
refusing to recommend him to a parish.1
About this period table-turning and spirit-rapping
came into vogue, and much general interest was awakened
about them. The movements of tables and other bodies
were generally regarded as unquestionably remarkable
phenomena. In the Catholic Apostolic Church, and
by many people who did not agree in the peculiar tenets
of these people, these phenomena were supposed to be
caused by evil spirits, and an additional argument was
drawn from them strengthening the probability of the
near approach of the Lord's Coming, and showing the
necessity of an outpouring of the true Spirit in the face
of so much that was wrong. That many close observers
after careful examination came to the conclusion that
these results ,were produced by natural causes not of a
very recondite character, but acting in a very remarkable
way, is too well known to require more than a passing
notice. But from the Irvingite point of view, much
1 A Letter to the Right Rev. Wm. H. Delancey, D.D., from John S.
Davenport, Presbyter, showing cause why sentence of deposition sh0uld not be
pronounced against him. New York : John Moffat, 1855.

284 Latter Days of the Apostles.
reference has been made to all this Spiritualism, including
Mesmerism, as indicating an appearance of the action
of evil spirits, which might reasonably be expected to
accompany the manifestation of genuine Spiritual power.
In the year 1855 expectation was rife, inasmuch as it
included the twentieth anniversary of the Separation of
the Apostles. But still more in 1856, as then twenty-one
years, or thrice seven, had elapsed since that time so
memorable in the annals of the Community. That
period was spoken of as " the Crisis," x and all things that
were gloomy both in the world and in the Church were
marshalled into one assemblage, and presented to the
anxious sight of such as had come to the conclusion that
the end was fast approaching.
In this year an address, or smaller Testimony, was
issued by " the Angels ordained over Churches in Eng
land by the Apostles of the Lord, with the Priests,
Deacons, and People under their charge," " to all who
profess the Faith of Christ, and especially to the Bishops,
Priests, and Deacons, and as many as exercise rule or
ministry in the Church of God." In this document,
besides a description of the leading Tenets and Organ
ization of the Body, a strong allusion is made to the
state of things prevailing at the time. " The events of
1848," they say, "events in some respects unparalleled
even in the first French Revolution, and reproducing in
the principal capitals and countries of Europe what was
then confined to one, have left behind them fearful pre
sages of the instability of all existing empires and
1 Tracts for the Church in 1856. " The Crisis."

The Crisis. 285

dynasties. The tumult and uproar among the nations,
as of the waters of a mighty flood, have not yet sub
sided ; and the elements of. revolution, for a moment
repressed, are prepared in the bosom of society for a
further outbreak. Throughout the vast commonwealth
of the baptized, confusion works its ruinous way ; while
lukewarmness and treachery chill the hearts and unnerve
the hands that should man the breach and turn the battle
to the gate. . . Surely the COMING OF THE Son
OF Man is at hand, as the lightning which shines from
the east to the west ; for the earth groans under oppres
sion and wrong, and the face of the Spiritual Heaven is
covered with blackness."
Confirmation was given to these gloomy forebodings
in the next year by the horrors of the Indian Rebellion,
in which so many people lost relations, and so many
more were anxious on behalf of friends shut up at Luck-
now or elsewhere, or clinging with desperate tenacity to
some remote post. The day of National Humiliation —
Wednesday, October 7, 1857 — was not allowed to pass
by without an application being extracted to events sup
posed to be immediately impending.1
The year 1859 witnessed the death of another Apostle,
who was soon to be followed to the grave by a fourth.
Mr. Perceval, son as has been related of the Prime
Minister who was shot by Bellingham in the lobby of
the House of Commons, and the chief compiler of the
1 A Sermon preached in the Catholic Apostolic Church, Gordon Square,
on Wednesday, October 7, 1 85 7, the day appointed for National Humiliation.
London : Bosworth & Harrison, 1857.

286 Latter Days of the Apostles.
Testimony which was delivered in 1836 to King William
and his Privy Councillors, died on 16th September. Miss
Hall, one of the first prophetesses, though she afterwards
denied the fact of her having received a gift, was in the
opening of the movement governess in Mr. Perceval's
family. He himself had been in Parliament before he
became an Apostle, but did not, like Mr. Drummond, seek
re-election in his later years. He was Apostle for Italy ;
but except that a Priest here and there looked favourably
upon his message, he was unable to make any progress.
The roll of his 12,000 was lamentably short when death
stepped in and stopped all further efforts. He was a
man greatly respected ; quite sincere and thorough in the
work which he had undertaken ; endowed with respect
able, if not brilliant abilities. His chief work was the
Testimony already mentioned. It ends as follows : — ¦
" Gather yourselves together, yea, gather together, O
nation not desired, before the decree bring forth — before
the day pass as chaff — before the fierce anger of the
Lord come upon you — before the day of the Lord's
anger come upon you ! Seek ye the Lord, all ye meek
of the earth, which have wrought His judgments. Seek
righteousness, seek meekness : it may be ye shall be hid
in the day of the Lord's anger.
" The Testimony of the Lord your God against the
land— the warning of His judgments— and the message
of His mercy.
" By the hand of your very unworthy Brother,
" And your faithful, humble Servant,
"Sp. Perceval."

Deaths of Percexal and Drummond. 287
He was followed in the course of about five months
by his Colleague in Parliament as well as in the Apostolic
College, Henry Drummond. Mr. Drummond had per
formed his Parliamentary duties up to the end ' of the
previous session ; and only six months before his death
made an apostolical visitation of the Churches in Swit
zerland, and laid his hands upon about 200 persons there.1
At a previous visitation, five Roman Catholic Priests
were sealed by him, having before been ejected from
their benefices because they professed their faith in the
restored Apostles.2
He had been a prominent personage in Parliament.
Not only to those who attended in the House, but to
all who were in the habit of reading the reports of the
debates, Mr. Drummond was well known. The polished
incisiveness of his style, his plain-spoken honesty, and
the vivid peculiarity of his speeches, arising partly from
his standpoint as an uncompromising Tory and an
Apostle of a new creed, and partly from the fact that
he was often led by his independence to express what
bystanders saw to be demanding expression, when
the conventional bonds of other speakers led them to
omit or not to observe some important points essential
to complete discussion, — these features always drew
attention to Mr. Drummond's speeches. But he lacked
that moderation which would have made people follow
him more. They were more interested in what he said,
than persuaded by it. He was a man of very popular
1 Norton's Restoration, p. 1 86. 2 Ibid.

288 Latter Days of the Apostles.
manners, much prized as a companion. He was zealous
in the performance of his duties, so he deemed them, as
an Apostle, though, as has been already remarked, his
Parliamentary life was inconsistent with an adequate
realization of the vast responsibilities involved in the
high office to which he laid claim. He was very valuable
to his fellow-members, as being by wealth, and by the
business habits and abilities which he inherited and
developed, the "financial backbone" of their System.
Much also of the grandeur of their worship is due to his
high tastes and aims. His unyielding firmness, added to
the strong will of Mr. Cardale, did much to sustain their
fortunes in critical times. He was also a Prophet : and
when after his death his Parliamentary speeches were
published, under the editorial care of Lord Lovaine, the
present Duke of Northumberland, reviewers observed
that they contrasted remarkably in terseness and strength
with his vapid prophetical utterances which had been
recorded. He was unquestionably a remarkable man,
and his loss was irreparable.
Only six active Apostles were now left for the
present, for Dalton was engaged in his Living, and did
not yet consider himself at liberty to act openly with
the rest. The prospect was not hopeful ; for there was
no perceptible increase in numbers, if any increase at
all. Matters were in a dull state. The deaths of at
least four Apostles, before the Lord came or the roll
of the Sealed was completed, was a serious blow to
their declared principles. Yet they had met with
troubles quite as great as these before; for the Body

Gloomy Prospects. 289

was compact, and their spirit excellent. The Apostles
might say : —
" O socii (neque enim ignari sumus ante malorum),
O passi graviora,— dabit Deus his quoque finem."
" Comrades and friends ! for ours is strength,
Has brooked the test of woes ;
O worse-scarred hearts ! these wounds at length
The Lord will heal, like those." l
1 Altered from Conington's version of Virg. j£n., I. 202, 203.

VOL. I. U

CHAPTER XV
THE LATTER DAYS OF THE APOSTLES (Continued).
|HE remaining Apostles now braced themselves
up, and kept their people together in the con
stant expectation of the Lord's Coming. The
period of thirty years from the separation of
the Apostles was now insisted on as a probable one for
the beginning of the great Epoch. As Joseph's dreams
and visions of greatness did not take effect till he was
thirty years old ; and as David had reached the same
time of life ere he was crowned in Hebron ; and our
Lord did not enter upon His Ministry till He was
about thirty years of age ; and the time of the con
secration of Jewish priests was from thirty to fifty ; so
the Members of the Community were bidden repeatedly
by the voice of prophecy to remember the longer period
of thirty years.1 To 1865 therefore they now began,
after i860 closed, to look forward ; and that time seemed
the more critical because the calculations of many people.
without the Body, as Dr. Cumming, and inside it, as Mr.
Sitwell, made the year 1866 to be the close of the period
of 1260 years commencing with the decree of Phocas in
1 , * Norton's Restoration, p. 188.

Approach of 1866. 291
A.D. 606, which was regarded as the commencement of
the Papal sway.1
At this time a Book was published under the title of
The New Apostles, or Irvingism, its History, Doctrines,
and Practices, considered by the Light of Scripture and
Reason, which was the first considerable attack, after the
powerful Articles in The Old Church Porch, that had been
made upon the Community. The historical part of this
book was chiefly founded upon the Narrative. It pro
voked several replies,2 which were somewhat elaborate,
but did not add much to what was already to be gleaned
from the existing literature upon the subject.
In i860 Mr. Dalton gave up the Living of Frithel-
stock, in Devonshire, which he had held since 1856, and
undertook active Apostolic Work. Several Sermons
and a small Treatise on the subjects which he had in
hand issued from his pen.3 The charge of Scotland,
which was vacant owing to Mr. Drummond's death, was
entrusted to him ; and in various other ways, besides
overlooking his own Tribe, he worked with his Col
leagues till his death.
The year was now approaching, to which they chiefly
. 1 Creation and Redemption, p. 282.
' For example, The True Revival of the Church of Christ, and her
Hope in the Last Days. A Letter addressed to a Clergyman with reference
to a Book entitled " The New Apostles." London: Bosworth & Harrison,
i860. A Reply to "New Apostles, or 'Irvingism," &c, by one who has
been twenty-five years a Minister in the Catholic Apostolic Church.
London : Bosworth & Harrison, 1861, &c.
3 Apostleship, 1864; Pentecost, 1864; The Fourfold Ministry, 1866; The
Office of Bishop under Apostles, and the Office of Bishop without Apostles,
1866. The Treatise was on What is the Church ? 1863. All were
published in London by Messrs. Bosworth & Harrison.

292 Latter Days of the Apostles.

looked as being likely to bring with it the end of the
present Dispensation. As 1866 drew near, the utterances
of the Prophets became more ominous. The deaths of
several Apostles made the Members of the Body imagine
all the more that the Lord had summoned them to
accompany Him on His Return, and to do work in the
next world preparatory to His approach. Accordingly,
as these Apostles had not been able each to seal his
quota of 12,000 before his death, the belief spread very
widely through the Body that their sealing would be
carried on in Paradise. Several utterances of the Pro
phets were to this effect, though the chief authorities
evinced considerable caution in dealing with the subject.
Indeed a great difficulty had presented itself. The
teaching upon Sealing had been exact and definite. No
less a number than 144,000 were to be sealed before the
Lord should come, and each Apostle was to seal 12,000
for his Tribe. The principles of the passage in the
Revelation, expressed in precise terms, and the prin
ciples of the Restored Apostolate, could be reconciled in
no other way. This interpretation therefore had been
adopted and proclaimed unhesitatingly when- the twelve
were still alive, and a bright prospect was supposed to
lie before them. But now more than half the College
had been removed by death, and the tale of the sealed
was lamentably short. So that in order to find a way of
escape from the difficulty, they resorted to the strange
supposition before stated, that those Apostles who had
not made up the number for their Tribes would continue
their office of sealing in the next world. It is evident

Sealing in Paradise. 293
that though places in our Lord's train might imaginably
be thus conferred, yet that operations beyond the grave
could not possibly deliver people upon earth from the
great tribulation, which it was believed would come upon
the unsealed in this life after the Lord's arrival. Never
theless this strange notion largely prevailed for some
time, though it is now exploded.1
By the time that the critical period of 1 866 arrived,
three more Apostles had departed to their rest. Amongst
them was Mr. Tudor. He had spent some time in India,
which had been combined with Poland as his Tribe,
probably owing to some fanciful analogy which was
supposed to exist between the two countries. His
labours in that climate at an advanced age seriously
impaired his health. He has been mentioned already as
the Editor of The Morning Watch, and was one of the
most learned men, if not the most learned man, in the
Body. He had spent much time in the study of pro
phecy. Some of his later works were Six Lectures on
the Apocalypse, 1861, a Treatise On the Primeval Lan
guage of Man, and on Alphabetic Writing, published in
i860. In The Primeval Language of Man Mr. Tudor
advances the opinion that Hebrew was the original
language of the human race before the confusion of
Babel, and that it will after the Second Advent become
again the universal language of the earth. His Lectures
1 Catholic Apostolic Church (Irvingism), its Pretensions and Claims, &c.
by a late Member. London: George John Stevenson, 1872, p. 12.
Ritualism, Romanism, and the Catholic Apostolic Church, by the same
Author. London: G. J. Stephenson, 1873, p. 4.

294 Latter Days of the Apostles.
on the Apocalypse are an exposition of the Irvingite
view of that mysterious Book. He died in 1862.
The next of the Apostles who died about this time
was Mr. Sitwell,3who was also a student that dived deep
into the mysteries of the Apocalypse. His chief work
is Creation and Redemption, which was published soon
after his death, and is looked upon as one of the chief
exponents of the general views of the Body. His efforts
in Spain met with admitted failure. He appears to have
been a sincere and earnest man, and did some valuable
work for the Community in the north of England, within
reach of Barmoor Castle in Northumberland, his ances
tral seat. He died in 1865.
Another who died not long after this period was Mr.
King-Church. He never occupied a very prominent
position, nor was there much success in his Tribe, though
a few adherents existed in Denmark and Holland, and
a very small number in Belgium. He is said to have
been one of the two who declined to seal.1
And Mr. Taplin, who had been instrumental in
forming a considerable part of the System of these
people, and had contributed especially the chief ideas
about the Tabernacle, had died in 1862.
Very ominously therefore did the year 1866 open.
The Evangelists and the other Ministers were more than
usually active. In the previous year, a document upon
The Character of our Present Testimony and Work had
been put out, "addressed" — so the title-page tells us — "to
the Churches in London and elsewhere in England." It
1 I cannot vouch for this.

i866.

295

evidently issued from the pen of Mr. Cardale, and
addressed the Angels and Deacons in a tone of authority.
The object of this address appears to have been an
exhortation and encouragement to all to prepare them
selves for a grand effort during the coming time. The
year itself was marked by a number of Sermons in
which the Coming of the Lord was represented as
immediate with more than usual confidence. Thus "An
Address on the Instant Coming of our Lord, and the
Preparation of the Church for His Coming," was deli
vered at St. James's Hall by Mr. Symes, and afterwards
published in several successive editions. Again, Mr.
Layton, the Angel at Islington, delivered two addresses
at Myddleton Hall upon " The Instant Coming of our
Lord Jesus Christ, and the only Preparation by which
the Church can be enabled to meet Him."
At Edinburgh, and in other places in Scotland, Mr.
McClelland delivered an Address on " The End of this
Dispensation and the Immediate Second Coming of the
Lord Jesus Christ, and the only Preparation of the Church
to meet Him." And at Glasgow an Address on " The
Instant Coming of the Lord, and the Preparation of the
Church for His Coming," was delivered in the City Hall,
in January, 1867, by Mr. Caird. The titles of these
addresses sufficiently explain them. They are earnest
appeals to the outside world to prepare for the Lord's
Coming, which is represented as immediately im
pending, by receiving the Lord's Apostles, as the
remainder of the twelve are termed. In the addresses
the System of the so-called Catholic Apostolic Church

296 Latter Days of the Apostles.
is explained according to the varied choice of the several
authors. This year was also prolific in other works. Among
them we find a Sermon on Prayer, in answer to Professor
Tyndall, by Mr. Groser ; a Pamphlet on The True Posi
tion and Hope of the Catholic Apostolic Church, being a
letter to a Clergyman ; a Treatise on Christian Unity
and its Recovery, by Mr. Davenport ; a Sermon on
Babylon the Great, by Mr. Bohm, a German convert ; a
letter to the present Archbishop of Dublin on The
Parable of the Labourers in the Vineyard; and a brochure
on The Divine Remedy for the Lawlessness of the Last
Days, by Mr. Andrews. And a Coadjutor Apostle was
sent to Australia on a mission in 1866, with Mr. Nash,
the Prophet at Bishopsgate, as his Companion in the
mission. Under strong views which were held amongst these
people about that period as being especially the time
when the Lord was expected, we cannot wonder at
this activity. Supposing it to be really true that the
Lord were indeed coming at any given time, all faithful
believers would sacrifice almost everything else at such a
prospect. Nor is there reason to suppose that, even
under the weight of past discouragement at the very
small number of really pious and learned people who
ever adopted these peculiar views, the Members of the
Body failed in zeal and energy. It was a most solemn
time to them. And they did what they could as a Body
both for their own preparation, and for the preparation
of other people.

Ecclesiasticism. 297

Still even then troubles beset them. In a Sermon
published the next year by the Rev. George Morris on
The Inner Life, its increasing Importance, we find what
was virtually a protest against the cold Ecclesiasticism
which prevailed largely throughout the Body. Those
incessant preachings and lectures about Apostles and
Prophets and Liturgies were only too apt to land the
soul on an arid plain away from Him in Whom alone all
goodness and true rest is centred. From the unnatural
activity of the year 1 866, and from the undue stress laid
especially at that anxious time upon mere ordinances
apart from the Lord Jesus Christ, and away from
Almighty God, seems to date what has been termed with
reference to this Body "the scepticism of its close."1
Since then, especially, the prophetical influence, which at
least had life about it, has been the more kept down.
The fact that the natural career of Irvingism had then
been logically worked out, and that its central doctrine
and motive, that the Lord was to come in the generation
which heard Irving, had been proved to be unfounded
by the inexorable advance of time, acted upon the Body.
Old age had set in, though it retained several vigorous
features of earlier life.
Amongst the latter must be reckoned a greater
activity in evangelizing efforts. At one time scarce
anything was done beyond the ordinary routine for
bringing in fresh converts. Advertisements of Services
were not made. For several years proselytizing almost
stood still. But later on in the history of the Community,

1 Apostolic Lordship, p. 55-

298 Latter Days of the Apostles.
the removal of older men who had lost the fire and
energy of their youth led to a succession of fresh blood
into old places. This cause again seems to have produced
another result. The older men who had worked out the
problems involved were more familiar with, and more at
home in, the proofs of them when demanded by outsiders ;
but inasmuch as they had laboriously carried them to
their conclusions, they were conscious of the difficulties
which had been surmounted. But the younger Ministers
who now conduct evangelizing operations appear to be less
free with their proofs, and more profuse in strong dogmatic
asseveration. Resting upon their predecessors and upon
the Apostolic College, which has in their eyes contracted
the venerableness of age, they assume a lofty tone of
warning and denunciation, grounded upon scarce any
thing beyond strong assertions that these men are real
Apostles and Prophets, and that the work is really God's
Work. Another change has been gradually introduced in the
emotional side of the System becoming less forward and
influential. In earlier days the Prophets used commonly,
or at least frequently, to prophesy at the Holy Com
munion. Of late years that has been discouraged. The
Prophets have been more and more kept down, and the
strong rule of the higher authorities asserted.
Besides the vacancies left by death in the roll of the
Apostles, several others of the chief offices have been
vacated in the last few years. Taplin, the Pillar of the
Prophets, made way for Mr. Prentice, at one time an
officer in the East India Company's Navy. Mr. Place's

Fresh Blood. 299

death brought first Dr. Bayford, and afterwards Mr.
Hooper to the head of the Evangelists. And the fourth
Pillar, Dr. Thompson, dying lately left for long a vacant
place in the supervision of the Pastors. Many other
posts of a lower grade changed hands in like manner.
The inevitable consequence has been that fresh leaders
have risen to the top, and that alteration has spread more
or less almost along the entire front.
For there is yet another change in policy which
requires notice. The present generation of Irvingites
are very energetic in making capital out of an exaggera
tion of difficulties found in the Church of England.
They parade the differences between High Church, and
Low Church, and Broad Church, and the Ritualistic
School. They press their appeals by representing in
greatly-enlarged proportions our want of unity of senti
ment as -a reason for submitting to the new Apostles.
They would confine every one in the English Church to
the narrowest interpretation of the Rubrics, and contend
that no Churchman may use any phrase which is not
found in the Prayer-book. Whilst at the same time they
would squeeze out of the formularies of the English
Church evidence of a tendency towards Restored Apos
tles and Prophets, and encourage people holding this
tenet to remain in their places even as beneficed Clergy
men in the English Church. This attitude appears to
have become gradually more and more decided, since the
lapse of the expected crisis in 1866 left the immediate
expectation of our Lord's Second Advent weakened as
the central spring of action in the Body.

300 Latter Days of the- Apostles.
About the opening of this period the Ritualistic
struggle in the Church was beginning to acquire its full
intensity and force. Reference was made to this in a
Pamphlet on Bible Ritualism published in 1867, in which
also a strong rebuke, not by the bye undeserved, was
administered to those Erastians who unmindful of the
spiritual nature of the Church would settle matters by
a temporal Act of Parliament. And the position of
Churchmen, who hold the teaching of the Apostles and
yet continue in their ministrations, had been supported
in the year 1865 by a Pamphlet on The Church of Eng
land in her Liturgy or Prayer-book Catholic and Apostolic :
Catholic, not as possessing, but seeking to possess, all
Catholic Doctrine and Discipline .- Apostolic, not as possess
ing, but as seeking and desiring, the primitive and perfect
Ministries of the Church of Christ. The character of the
argument of this remarkable Tract will be given after
wards, when the relations between the so-called Catholic
Apostolic Church and the Church of England are
described. The Author, who signed himself R. B. and
' dated from Liverpool, — a Minister since dead, — attempts
to prove in effect that we of the Church of England
have been using her formularies little thinking that
they imply in undeveloped tendency, and in real though
unsatisfied longing, the new doctrines advanced by this
Sect. The year 1868 witnessed the introduction of two
more points of ritual observance. It will be remembered
that in 1 846 a wish had been expressed by some for the
use of holy water, but that the introduction of it was

Fresh Ritual. 301

delayed for the present. But in 1868 a convert from
the Roman Catholics, who had in that Communion
become accustomed to the use of holy water, desired
to have it for his own sake. The question was taken
into consideration, and the Apostles determined to
introduce this adjunct into their Churches generally, and
especially into their own Chapel. Holy water had
indeed been before sparingly used under the sanction
of the Apostles.1
The nature of the other observance was as follows: —
The Holy Sacrament consecrated on the Lord's Day
previous was removed after the new consecration upon
the succeeding Lord's Day: for the Sacrament was
reserved. No special solemnity had been observed upon
this occasion. Now a prayer was introduced to be
offered up by the Angel or presiding Minister, with a
response to be made by the people. Mr. Cardale
delivered a discourse on the occasion, in which he
explained the meaning of the two ceremonial observ
ances, going especially at length into the notices of water
under the Law and in the rest of the Bible. Some of
his words are remarkable, as shewing the relation which
the Apostles are supposed to bear to the prophetical
utterances in this Body of men : — " The Lord has lately
and frequently warned His Servants, by words uttered in
the midst of the congregation in which they preside and
minister, that the time for their Ministry is short ; and
has called upon them to perfect and supply the things
1 Discourse on Holy Water, and the Removal of the Sacrament on the
Lord's Day. Printed for the use of the Churches in England, 1868.

302 Latter Days of the Apostles.
which were lacking. The meaning of these words, I
must for myself acknowledge, was not apparent to me.
The Apostles had not hitherto apprehended that the use
of Holy Water, however profitable when practised intel
ligently and in faith, was an essential part of the order of
God's house : nor, consequently, had they supposed that
they were called upon to set an example of this observ
ance in their Chapel. And although, with regard to the
removal of the Sacrament from the altar, they had for
some time desired that it should be done with greater
solemnity and reverence, yet it had been found difficult
to devise the proper mode of effecting it : nor had they
been led to perceive any such essential deficiency in this
respect, as that they were imperatively called to supply it.
The Lord is wiser than man ! By the words of the
Prophets he has given . us light : and in that light we
have been able to discern that there are deficiencies
which it is our duty to supply, and also to see the form
and manner in which they should be supplied." 1
About this time a question arose in the Body
respecting the position of the Prophets both generally
and in each Church. The relations of Prophets to the
rest of the Body and especially to the Apostles had been
constantly fruitful of troubles, which either smouldered
in secret or shewed themselves above the surface. On
the one hand, if the Lord really spoke through the
Prophets, why should they not be always listened to ?
And on the other, if their utterances were only received
when they were decided by other people to be valid, did
1 Discourse, &c, p. 1 8.

Position of Prophets. 303
He speak through them at all ? The Apostles attempted
to steer between this Scylla and Charybdis.
In 1868 this difficulty again came out, and Mr.
Cardale delivered a short Discourse on " Prophesying
and the Ministry of the Prophet in the Christian
Church," which was afterwards " printed for the use of
the Churches in England." The leading principle of
this Discourse, to which allusion will be made after
wards, is that the gift of prophecy is given generally to
the Church, and is exercised by the Prophet only in
deference to the Church, and within his own "border,"
without interfering with the provinces of other Minis
ters. Prophets in the Universal Church are subject
to the Apostles ; and Prophets in any particular Church
are to be strictly subordinate to the Angel of that
Church. The general principle which underlies this
teaching, though not unfolded in Mr. Cardale's Dis
course, was characteristic of the hard form into which the
Doctrine of the Incarnation is stiffened in this Body.
The Holy Ghost, they say, Who speaks by the Prophets,
though He is in the Church as God, is only so as the
Spirit of the Man Christ. Now the Angel is the ruler of
the particular Church for the Man Christ, and therefore,
controls the Spirit of the Man Christ in the Prophet.
Such is the teaching which indeed requires an excuse
even for describing it. Mr. Cardale must have felt that
the trouble at the time was considerable, for he goes so
far as to say : — " No doubt all these ideas of border and
limits and rules are quite contrary to the notions ordi
narily entertained concerning Prophets. But however

304 Latter Days of the Apostles.
difficult it may be to explain, they are nevertheless true
as regards Prophets in the Christian Church." 1 Indeed
this trouble led in time to the return of at least one who
was highly esteemed amongst his Co-Religionists to his
place in the Church of England.
This struggle between the more emotional part of the
system and the strong and stern government of the
Apostles, which now in effect mainly centred in Mr.
Cardale, continued for some time. "The Prophets — they
are all mad," said one Minister. " The Prophets are a
dreamy, do-nothing kind of people," said another. A
third : — " If we were all like the Prophets, given up to
devotions and meditations, not much work would be
done."2 The tendency has been more and more towards
neglect of the prophetical influence. If there were
perhaps more active evangelical work, the Community
itself had become characterized, as time passed by, by
more coldness and by a greater want of earnest Christian
spirit. At a Visitation of the Seven Churches in London —
for the Church of Westminster was restored in 1865 —
Mr. Cardale, in his "Ministry," deplored the want of
success which had attended the efforts of the Ministers.
" It is vain," he said, " to disguise it from ourselves, that
the Ministers whom the Lord has sent to His Church,
and the work in their hands, after nearly forty years of
expostulation and entreaty, are rejected by His baptized
1 Discourse, p. 9.
, 2 Apostolic Lordship and the Interior Life : a Narrative of Five Years'
Communion with Catholic Apostolic Angels, by William Grant. London :
J. T. Hayes, 1874, p. 51.

Cardale s Ilsitations. 305
people ; they are occupied, each Sect and Church, with
their own ways, and satisfied with their own devices.
Therefore are we filled with fear for them in seeing that
our present work is drawing to a close, for we know that,
when it is finished, the time of judgment will have
arrived. Such is the continual witness of the Holy
Ghost in all Churches gathered under the Apostles : and
the same testimony has been repeated in your hearing in
the late Visitation." 1 This expression about the fewness
of the Members of the Body derives further illustration
from a remark made later on in the same "Ministry:" —
" It is a great mistake to suppose that the accomplish
ment of the Lord's Work depends upon numbers : it
depends upon living faith, and, so far as possible, intel
ligent faith." 2
On the other hand, Mr. Cardale assured his hearers,
that he had found not only no " sign of deterioration "
in the last two years, but a " general and marked improve
ment ; — increased and increasing diligence in the Priests
and Deacons — the several measures recommended in
past Visitations to the Elders and Ministers under them
sedulously carried out in most of the Churches — and an
increasing sense of duty and anxiety for the spiritual
welfare of the flock."3 He added that " the instances
of persons drawing back within the last two years had
been comparatively few," and referred them to " some
inadvertence in their admission through neglect of
parents, or accidental circumstances, the individuals
1 The Fourfold Ministry. Delivered in the Assembly of the Seven
Churches in London, 7th March, 1S71. Printed for Private Circulation,
p. 23. 2 Ibid. p. 27. 3 Ibid. p. 25.
VOL. I. X

306 Latter Days of the Apostles.

never having received adequate instruction." x Here it
should be said that he touches upon a remarkable fea
ture, viz., that a large number of the children of those
who had embraced these tenets themselves and lived
as Members of the Body, have on coming to years of
discretion retired from communion. Whatever may have
occurred in the two years immediately preceding 1871,
Mr. Cardale's account of this feature in the history of
this Sect, if taken to apply to other years throughout
that history, would be wholly an inadequate description.
Mr. Cardale quoted several prophetical utterances,
which may be interesting as showing the character that
they have assumed of late years. " He that at the
beginning walked in the midst of the seven golden
candlesticks, and held the seven stars in His right hand ;
now again at the end walks in the midst of the seven
golden candlesticks, and holds the seven stars in His
right hand, present by the Twelve in the beginning and
in the end. He comes near to look at your work. Perad-
venture He will no more come into your midst. Watch,
therefore, lest that hour for which you look come upon
you unawares."
This was spoken at the Holy Eucharist when the
seven Angels were present with their Churches. In the
separate Churches the following words were severally
uttered : —
" The time is near at hand, when the Voice in Bene
diction shall be heard no more."
1 The Fourfold Ministry. Delivered in the Assembly of the Seven
Churches in London, 7th March, 1871. Printed for Private Circulation,
p. 26.

Prophetical Utterances. 307
Again : — " Rejoice, while yet the peace and power
of the Presence of the. Head abideth on earth with the
Twelve." ,' Again : — " He searcheth all things with the eyes of
love ; and with His right Hand of love He ordereth all
things according to the perfection of the Father's Word."
Again, in words of warning : — " The Apostle saw the
vision of Jesus, the Head of the Body, present in the
Church by His Apostles : and out of His mouth went a
two-edged sword — the sword of holy discipline, fulfilled
by Jesus in His rulers. When that sword trembles in
the hand of him who should use it, Jesus, the Head
and Ruler, is dishonoured."
Lastly, for though another prophecy is given in
substance, we lack the words themselves, which as
specimens of the form which these " prophecies " assume,
are alone of general interest': — "Jesus, present in His
Apostles, blesses by them, and by them He cuts off.
The time of separation hastens, when the lukewarm
shall go forth and depart ; when the Lord's right Hand
shall be stretched out, He shall shake the Seven Churches,
and the lukewarm shall be shaken out. He shall spew
them out of His mouth."
Mr. Cardale was preceded in his "Ministry" first by
Dr. Thompson, the Pillar of Pastors, then by Dr. Bayford,
now Pillar of Evangelists, succeeded by Mr. Prentice,
who held the like post over the Prophets, Mr. Cardale
himself closing the series. The subjects treated are
exclusively those which are peculiarly Irvingite.
About this time, a Member in the North of England,

. 3°^ Latter Days of the Apostles.
who had, as he describes, been " many years a Minister
in the Body," retired from Communion, and in 1872
published a small volume describing the character of the
Religion of his old associates.1 Several facts are given
which elucidate the manner in which the system works,
and show the strong rule, characterized as despotism,
which controls the Body throughout.
At the same period too occurred the case of
Mr. Grant, which he has described in a book given to
the world under the name of Apostolic- Lordship.
Mr. Grant, it appears, had in his early life, before he
had grown up to man's estate, been induced to leave the
English for the Roman Communion. Not being satisfied
with his position in the latter Body, he joined the Irving-
ites in 1867, being captivated chiefly by their claims
to Catholicity, the grandeur of their ceremonial, and
their symbolical interpretation of the Old Testament.
When he had been received into full Communion, and
experienced, as he describes, in consequence of his trust
in the Restored Apostles, " true Catholicity of heart," and
then had in the Sealing felt that he had been " touched
by the Spirit of God," he was rudely shocked, as was
natural, by the manner in which the Ministers dealt with
him afterwards. All his previous religious life was ignored,
although he had been, as it appears, a man of earnest
thoughtfulness, of unblemished life, and one who had left
1 The Catholic Apostolic Church (Irvingism) : its Pretensions and Claims
considered in connection with the facts of its History, and the teaching of the
New Testament and early Christian Antiquity, by a late Member, many years
a Member in the Body, with an Inquiry, &c. London: George John
Stevenson, 1872.

Mr. Grant. 309

the Roman Communion in great measure because the
inner religious life there did not realize the ideal which
originally attracted him out of the Church of England.
The Elder under whom he was placed "directed"
him in these words : " Wipe out, as with a sponge on
a slate, all the past ; begin entirely de novo, absolutely
afresh, and read only the Liturgy and the Bible." This
advice had, the Elder said, been given in another case, —
indeed it coincides with the experience of the author
of this work in his enquiries, — and was now proffered
because the Elder believed " that it would open the way
to more grace."
Mr. Grant naturally shuddered at the thought of
this " spiritual suicide," as he justly terms such a severing
of religious life, which forms a practical comment in
legitimate development upon the teaching that the
Apostles are " the link between the Lord in the Heavens
and the Church on earth, which being snapped asunder
by the loss of Apostles, the Church fell as a dead earthly
body to the ground." 1
For although a Catholic tolerance is strongly ex
pressed in words by the Members of this Community,
and is in some respects earnestly carried out, yet it
is clear that when a new start directly from Heaven
is claimed, and a living authority is recognized which
introduces innovations and peculiarities not found in the
previous career of the Church — as they admit — for many
centuries, the sole teaching which can be treated as pos
sessing real weight is that which emanates from this new

1 Apostolic Lordship, pp. 14 — 1 7.

310 Latter Days of the Apostles.
authority, and all other precepts pale in comparison with
it. If the Lord of the Church is really speaking through
Apostles and Prophets, and has really through them given
a Liturgy to His Church, which is meant for the teach
ing of His people, everything else must shrink before it.
And though this rough and ready way of dealing with
Mr. Grant showed that the administrators of the system
were unequal to carrying out its ambitious programme,
yet we cannot help wondering at his acceptance of the
Apostles, without foreseeing what a despotic authority
they must wield if their pretensions were true. There is
always an appeal to the laws of God against an exercise
of power by fallible men. But if a Voice really speaks
from Heaven, nothing is possible but unconditional
submission. At the same time it is due to him to remark
that the officialism displayed by subordinate officers
might well have lain outside his calculations.
As Mr. Grant had not discerned all that was involved
in his original acceptance of the claims of the Apostles,
and as moreover he was a man who had evidently read
and thought deeply upon religious subjects, and was
possessed of strong and independent powers of thought,
he was far from submitting unconditionally, and fought
out every point of contention. In his own words, he
" had climbed up to the reception of the Apostles by the
ladder of the past, and he would not kick away the
ladder, now he was where it had brought him." The
Elder remained firm : but the Angel, his superior, on
being appealed to, tried to soften down, but did not
overrule the obnoxious teaching.

Mr. Grant's Difficulties. 311
Various disputes afterwards arose between Mr. Grant
and the authorities, in nearly all of which the former
appears to establish — for we have only the account from
his side — the incapacity of the latter to deal with the
questions which must arise, if the sphere of the Body
were expanded to anything approaching to the area
claimed by the principles of its Rulers. Some of these
disputes arose out of the practice in vogue amongst the
Members of " sending up " ideas about spiritual things as
" meat-offerings, so that the Rulers may receive of the
grace and knowledge in the Body." In others Mr. Grant
was critical of the expressions used and the doctrine
taught by the Ministers. But when we find our Lord
elaborately compared in the Parable of the Good Shepherd
to the Thief,1 to say nothing of a most objectionable state
ment about our Lord's sinlessness and a disparagement of
Councils, it appears that he had grounds for his complaints.
Getting little or no satisfaction, he continued for
some years longer in the Body, keeping up full com
munion, but harassed with doubts and anxieties. These
at last he embodied in a paper, which he sent to the
1 The passage was as follows : — "When our Lord spoke in these last
days to men by His Apostles, He found His sheep under various Pastors,
and He honoured their office and place. He applied to the Pastors for
admittance to the sheep ; first, to him who claims to be the Chief Pastor,
then to all the others. But the result was, as of old, He came unto His
own, and His own received Him not ! But, brethren, He must gather up
His own, and if He cannot get through the door, He will climb up some
other way — over the walls— as a thief does, by night, and unknown to any.
He comes to take His jewels — to kill and destroy all who oppose Him.
He comes as a thief to take His jewels, as He can, how He can — as a thief."
—Apostolic Lordship, p. 42. Strange to say, this atrocious teaching was
confirmed by the Angel.

312 Latter Days of the Apostles.
Angel of his Church, with a request that it should be laid
before the Apostle. This the Angel was very loth to do.
But at length Mr. Grant, on insisting that the paper
should be sent up, was summoned before the Angel,
who was accompanied by the Prophet, the Evangelist,
the Pastor, and the Deacon of the Church, and was
condemned as an " accuser " of the brethren, in the
name of our " Lord Jesus Christ, although," as Mr. Grant
says, " no exception was taken, either then or since, to
the facts I had stated." 1 The Appeal however, as Mr.
Grant still persisted in his demand, was sent up.
At first the Angel sent to say that he was not to
approach the Altar for Holy Communion whilst the
matter was pending. But upon Mr. Grant's direct
application to the Apostle, this excommunication was
suspended. But the Appeal never got further than " the
Pastor with the Apostle," through whose hands it would
naturally pass to head-quarters. The Pastor read it in
company with his Colleagues in the Universal Church, as
opposed to the Tribes,2 viz., the Evangelist and Prophet,
and refused, point blank, unless Mr. Grant .made it a
personal charge against any of the Ministers over him, to
place it before the Apostle. This he very properly refused
to do, because he had never wished to proceed against
any Ministers personally, but only to lay his fears and
perplexities about false doctrine and the working of
the system before the Rulers of the Body.
The scene now changed, in consequence of his
removal from London to Liverpool. There he found
1 Apostolic Lordship, p. 94. > Vol. II. p. 52.

Losses in the Apostolic College. 313
matters by no means more satisfactory. At last he
made another Appeal, which was decided in his favour.
This was followed by the publication of a Tract, and by
a second Appeal, which led to his withdrawal from
Communion for a time, then to his excommunication,
and afterwards to his final departure from the Body in
December, 1872.1
About this time great anxiety was entertained as to
the government of the Community after the removal of
the Apostles. Only four had survived for some years,
and of these Mr. Dalton had now died in 1871. Origin
ally a Scotch Minister, he had afterwards received
Ordination in the English Church, and, as has been
recorded, held the Living of St. Leonard's, Bridgnorth,
of which he was deprived in 1835 on account of his
opinions ; and after that he had been Curate of Clovelly,
in Devonshire, and afterwards Vicar of Frithelstock.
During the time of his tenure of his Curacy and Living,
he abstained from active and open work as an Apostle,
though France was supposed to be his Tribe. When
the deaths of Drummond and Perceval and others made
the rest feel the want of another assistant, he moved to
Albury, and resumed active duties, attending especially
to Scotland, for in France there were very few converts.
As has been related, he was the author of several fugitive
works. Mr. Armstrong also became hopelessly paralyzed,
and unequal to any work. The infirmities of age have
1 Apostolic Lordship, pp. 95—1 16. The entire book should be read by
any one who wishes to understand the interior working of the system
under at least one very important aspect.

314 Latter Days of the Apostles.
since crept over Mr. Woodhouse, though, as I am
informed by an Angel- Eyangelist, in 1875 he sealed 1,000
persons in Germany. Mr. Cardale alone remained a
short time ago in full vigour, notwithstanding his great
age ; but in July last, on attending the commemoration
of the Separation of the Twelve in Gordon Square, he
was taken ill, and after being removed to his house at
Albury he sank, on Wednesday, the 18th of the same
month. The loss to the Community can hardly be estimated.
Mr. Cardale's strength of will, calmness and clearness of
judgment, and kindness of heart and in manner, added
to the prestige derived from his long rule, made him a
very tower of strength. He cherished unceasingly to
the last the hope that he would be preserved to witness
the Lord's Coming. He was indefatigable- in labour, of
which he accomplished a vast amount. He appears to
have been quite sincere in his belief, and confident in the
fulfilment of his expectations. Besides being an Apostle,
he was, like Mr. Drummond, also a Prophet. One of his
last prophecies was that God had done for His Church
all that He would do.
On the 14th of July, 1876, a prophecy was heard
bidding the Body count the days, and especially count
fifty-two weeks. It was added that at the end of twelve
times three and a half years the Lord would mark the
time, and fulfil His work on the Apostles, or words to a
similar effect. Inasmuch as the fifty-two weeks were
accomplished by the 14th of July, 1877, and (3^X12)
forty-two years since the Separation had elapsed upon

Coadjutor Apostles. 315
the same time, Members of the Body read the fulfilment
of this prophecy in Mr. Cardale's removal, though it
could only be fulfilled in an unexpected sense.
Though an expectation was widely entertained that
he would be miraculously preserved to present the Church
to our Lord on His Coming, still great anxiety was felt
about arrangements which must be made after his
decease. Before Mr. Grant left the Body, the question
had been mooted, and a solution of the difficulty sug
gested. " Ah ! Brethren," said an enthusiastic Angel,
"do you think that we Angels, who daily worship
according to the Service contained in this Book" —
holding up the Liturgy — " do not feel our hearts burning
within us — do you think we are for ever to be thus
hidden ? No, in its fulness, the Seraphic will follow the
Cherubic Ministry. When the Apostolic office shall be
taken away, then will the Angels be Angels indeed, then
the Seraphic fire will burn with its true power, then the
Angels will pull Babylon down to the ground."1 Why
upon Irvingite principles the Church would not then fall
as a dead body to the ground, as it is said to have done
when St. John and his Colleagues were removed, is
hard to see.
The idea just mentioned has been developed, first, by
the appointment of Coadjutors to the Apostles. So far
back as during the life of Mr. Taplin, who died in April,
1862, the idea was entertained.
One day when Mr. Charles Bohm was preaching at
Albury, Mr. Taplin cried out that he was sent as an
1 Apostolic Lordship, p. 97-

316 Latter Days of the Apostles.
Apostle of the Lord. This announcement created a
great stir at the time, and was apparently meant and
taken as if Mr. Bbhm was to succeed as Apostle to one
of those who had not long before deceased. But the
surviving Apostles decreed otherwise ; and determined
that despite the words actually used, the prophecy could
only mean that Mr. Bohm was to be a Coadjutor- Apostle.
Again, on January 12th, 1870, some of these Coad
jutors were presented and one was called by the Prophets.
In a Homily delivered the day before, it was argued
that as Angels and the other Ministers had " Helps," so
the Apostles in their need should not be debarred from
the same assistance.
At first the Coadjutor was supposed to hold office
only during the lifetime of the Apostle whose Coadjutor
he was. But since that time the plan has gathered form
and shape, not as it would appear by a legitimate
development of a Divine plan where the complete form
was foreseen and provided for in the earliest rudiments,
but in a manner suggestive of human agents feeling their
way onwards through expedients which were to be after
wards improved out of existence. Now it is in prospect
that as our Lord sent the Seventy after the Twelve
Apostles, so Seventy Coadjutors to the Apostles shall
take up the work which the Apostles have left incom
plete. And about a year ago the Prophets in their
utterances, instead of saying simply, " O ye Twelve," after
the former custom, occasionally prefaced their prophecies
when addressed to the ruling powers with the words, " O
ye Twelve and O ye Seventy."

Anxiety about the Future. . 31 7
Nevertheless great anxiety is felt amongst the
Members with respect to the future. In the year 1876
the prophecies were very ominous, a feature especially
noticed in those which were sent in from Germany,
speaking of troubles soon coming upon the faithful.
To those who believe in the truth and soundness of this
system, these denunciations will appear to tell of the
" distress of nations with perplexity," of which our Lord
spoke upon the Mount of Olives. To all others they
will seem to form the natural expression of gloomy
forebodings on the part of those, who feel that with the
lives of the Apostles the career of the Catholic Apostolic
Church is virtually drawing to a close.

CHAPTER XV-
PRESENT LIFE AND PROSPECTS.

JjHE career of the Catholic Apostolic Church
has now 'been traced from the rise of this
Religious Body out of the teaching and
influence of Irving, through the consolidation
of the system under the twelve so-called Apostles, up
to the present time, when only a remnant of the Apostles
is left, and that remnant trembling upon the brink of the
grave. Most of the old actors in the drama who took
a leading part have passed away. The end of 1876
added to the rest Mr. Christopher Heath, who succeeded
Irving as Angel over the Church in Newman Street,
and presided afterwards over the same Congregation in
Gordon Square, a man of commanding, not to say
imperious,1 character, corresponding with his fine and
powerful person. .
This change in the personnelle of a Ministry, in all
1 On one occasion, as the Clergy were on the point of entering the
Church, Mr. Heath observed that the hands of one of the Ministers, not
a young man, were untidy. " Mr.  , your hands are not fit for Divine
Service," was the quiet remark of Mr. Heath; "be so good as to wash
them : we will wait for you. " The order was immediately obeyed, and the
procession paused till the Ministerreturned.

Expectation of the Second Advent. 3.19
cases productive of embarrassment and critical conse
quences where a Religious Body is comparatively young,
is much more serious to this Community ; for all the
arrangements in it were originally made upon the
assumption, that the then generation would witness the
Lord's return to His Church. But that return seems at
present to be indefinitely postponed, so far as actual signs
are concerned. _ Many more of these pointed to an
earlier consummation than the one now to be accom
plished, though we must never put out of our sight the
fact that " no man knoweth the day nor the hour when
the Son of Man cometh," or the incessant duty of watch
ing, inasmuch as He may surprise us at any time. Still
many periods when this Body of Christians expected
Him on account of some calculation of " the days and
hours" have gone by, as for example the 14th of July,
1875, the fortieth anniversary of the separation of the
Apostles, when about 1,000 communicants assembled
in Gordon Square to be ready for His approach.1 Such
a period again was the close of 1876, ten years after 1866,
when ingenious calculation, gloomy expectations, and
the critical state of Turkey, combined to put the Body
into a feverish state of expectation.
This attitude of expectation of the Second Advent
supplies the strong moral lever which is the chief source
of religious earnestness in these people. The early part of
1 This day had been fixed by a special prophecy given on the 14th July,
1835, viz., " that in forty years some dreadful tribulation should come on the
land and some great event would happen." — Dialogue between two Working-
men on Irvingism, by George Bellett, M.A., Rural Dean of Bridgnorth.
London : W. Skeffmgton and Son, 1877.

320 Present Life and Prospects.
this history has shown that the Body grew out of early
studies of prophecy, in which passages from the Apoca
lypse and from other portions of the Bible were inter
preted as having direct reference to contemporaneous
events. The prophetical gifts and the appointment of
Apostles came from this source.
In this respect the Members at the present day are
true to their traditions. The courses of lectures delivered
by Evangelists are mainly made up with expositions of
prophecy, in which the great consummation is represented
as close at hand. All the Members are taught to pray
before they go to bed at night that the Lord may come
before morning. The feeling inside the Body may be
illustrated by an answer made some years ago by a young
Oxford man then living in London. A friend had asked
him what he meant practically by his belief in the nearness
of our Lord's Advent. "Why, just this," was the reply;
" I have asked you to breakfast to-morrow morning, and
it is more than probable that when you knock at the
door there may be no one to answer or receive you, for
we may all have been called away in the night, to meet
the Lord in the air."
This is only a sample of the manner in which the
habit of expectation is inculcated. The hopes and fears
inspired by that dread time are intensified as far as
possible. The Evangelist holds in one hand the rod
of terrible Wrath, and in the other passports to safety,
pre-eminence, and bliss by means of the sealing by
the Apostles. A large number keep their affairs in
a constant state of readiness, wound up and exact to

Belief in the Lords Approach. 321
each day. If the attitude of their spiritual state were
expressed in a Creed with the separate articles arranged
in order according to their practical weight and influence,
the first would be, " I believe in the immediate nearness
of our Lord's Advent." Sermons, or addresses, or Testi
monies, whether intended for Members within the Body or
for the outside world, with very little exception end with
this subject. This is the ground-work and the chief part of
the Gospel which these missionaries go forth to preach.
The prophecies, they say, which are unfulfilled — and
they include in their number many which are sometimes
taken to have received their accomplishment — are now
in the course of fulfilment. The Lord is coming, " He
has sent His messengers before His face to prepare the
way before Him," and He is only waiting till the road is
ready. This Tenet adds a vast moral dignity in the eyes of
all the Members of the Body to all the arrangements
made by Apostles and Prophets. These arrangements
are regarded as the interpretations of the accent of the
Lord's Voice.
Accordingly, all ordinances are observed with the
most conscientious regularity. The attendance at public
worship is probably in Irvingite churches larger in
proportion to the number of Members than it is in
any other Religious Body. But then it must be
remembered, with reference to any comparison with
other Bodies, that those who sit lightly to the system
soon come amongst the " lapsed," and most likely retire
from communion altogether. And few of the lukewarm in
Y
VOL. I.

322 Present Life and Prospects.
religion ever find themselves in Irvingite quarters at all.
Still this regularity in worship is undoubtedly a remark
able feature, greatly to the credit of Catholic Apostolics,
even if we subtract something more, owing to the great
stress laid by them upon external observance.
They are all too, with scarce any exception, com
municants : and the communicants receive as a rule every
Sunday. It is really striking to see the large numbers who
in the great Forenoon Service go up to the altar. The
whole Congregation seems to assemble for the purpose of
receiving, as well as assisting by their presence in, the
celebration : and non-communicating attendance — for the
Service is wholly that of the Holy Eucharist — is hardly
known amongst the true Members.
Their Services too, at least as conducted in their chief
churches, are dignified and imposing. All the Ministers
go through their parts — for each of those who make up
the large staff of Ministers in any Church has a definite
part assigned to him — with the utmost exactness, and
except in the case of prophesying prophets, with a calm
quietness of demeanour. A stranger observing them
would come to the conclusion, which is the fact, that
they have been specially drilled in their work. And
indeed great care is taken in preparation for the Services.
A book of directions, taking up 160 handsome octavo
pages, and answering to the Roman Directorium, is in the
hands of each officiating Minister. These " General
Rubrics " appear to include every particular upon which
information is required. The number of those who
officiate is remarkable — indeed nearly all the male'

Services. 3 23

Members who are old enough bear some post or
other. Their Services, at least in their best presentment in
the chief churches, are very solemn, both as regards their
musical rendering and in the general mode of offering
them ; though it is easy to see that their musical expression
follows a fashion older than that which prevails in the
best Services at the present time. This remark is
applicable also to several particulars in the customs and
ritual observed. Amongst other things, they reserve the
choir or chancel wholly for their Ministers. In Gordon
Square the choir is placed under the wall of a shallow
south transept opposite to the organ. Of course, under
these circumstances, the antiphonal reply of two half-
choirs to one another is out of the question. It is
strange, that such careful retainers, and indeed recoverers,
of practices in vogue with the Jewish Church should
disregard this tradition of the Catholic Church, which
is so closely connected with the Temple-worship, and
probably dates back to times even anterior to that.
The Services throughout the day, ending with the
Evening Service at five o'clock, are those which are
meant for the Members of the Body. An Evening
Service however is held under the Evangelist of the
Church, who in this respect is under the Angel-Evan
gelist of the district, rather than the Angel of the Church.
Of the earlier Services, the Forenoon one is the chief;
then is the great Celebration. The Elements are conse
crated, which after the faithful have partaken are to be
reserved throughout the week. Reservation is practised,

324 Present Life and Prospects.
as has been already stated, not merely for the wants of
the sick, but in peculiar phraseology, that " Bread should
never be wanting in the House of our Father." The
Elements are kept in Tabernacles, with a light burning
in a lamp in front, which are so like what are seen in
Roman Catholic Churches, that in a place where Churches
of the two persuasions stand close together, Roman
Catholics often mistake the Irvingite building for their
own, till their genuflections lead the attendant in waiting
to make known to them, sometimes rather summarily,
their mistake. The Elements are reserved from one
Sunday morning till after the consecration upon the
next Sunday, when having been removed with the
ceremony which has been already described, they are
consumed in the Sacristy upon the return of the
Priests after the celebration of the Eucharist. Genuflec
tions are not made in front of the Reserved Elements,
but Members ordinarily, though by no means invariably,
make a slight bow when passing in front of the altar.
Of late years the practice has been introduced, of
combining lay-members into an association in each
Church, for keeping up a requisite number of attendants
at week-day Services by attending in turns or in relays.
The Services thus assigned to each Member are termed
"Services of Obligation." Communicating is almost
universal from early childhood ; Confession, as such, is
rare. Confessionals, such as are found in Roman
churches, are not used; but it is ordered that there are to
be provided in every church a sufficient number of chairs
or seats, where Priests may receive such as desire to

Internal Policy. 325

commune with them. To each chair or seat there
" should be a side-seat, or a stool placed sideways, and
so arranged as that persons either sitting or kneeling
may conveniently speak in the ear of the Priest. The
west end of the north aisle is an appropriate place for
one such chair or seat." But Deaconesses are often
energetic in finding out spiritual difficulties. And inas
much as they are bound to mention whatever they thus
come to know, to the Deacon or Priest under whom they
are working, and he in turn must pass it on to his
superior, the inviolable secrecy which is essential to a
delicate dealing with individual souls is in many cases
impossible. Visiting amongst the Members is very sedulously
carried on, through the Deacons and Deaconesses, and
the Under-Deacons and Lay- Assistants. In general there
is great intimacy amongst the Members of the Body.
All is known about them ; and as in the case of other
small sects, they are all more like the members of a vast
family, than the constituent parts of a large Body of
Christians. The financial arrangement of Tithes is, as a moral
duty, rigidly enforced. Each Member is expected to
contribute one-tenth of his income to the purposes of
the Church. And it appears that no time is lost in
making this clear to the newly-converted. But beyond
this exercise of general moral influence, which is care
fully observed, and industriously put in force,1 no
compulsion is used. Particulars are left to each person's
1 Catholic Apostolic Church (Irvingism), p. 23.

326 Present Life and Prospects.
conscience. No general collection is made. Boxes
stand in the churches into which these Tithes are paid
according to each man's own computation. And the
highest Authorities of the Body say that thus the payment
is made readily and scrupulously, without trouble on their
parts. That is to say, the greatest care and exactness is
shown in inculcating and in directing this duty as a
general matter, and then the conscientious zeal of the
Members supplies the rest.
But generally speaking, the Members are kept in great
order. Besides the large machinery for visiting, which,
taken with the general machinery of the Ministry, is of
a most complete character, — directions and information
moving electrically from top to bottom, and from bottom
to top, — special arrangements are made for keeping each
person up to his or her religious pitch. Thus of late years
has been introduced the plan of making every one periodi
cally " go before the Four." That is to say, every one is
obliged to appear before the Elder, Prophet, Evangelist,
and Pastor, who are sitting together, and successively
make what examination they think fit. The principle of
this proceeding is that " the Lord may see every one all
round by means of the various Ministries of the Four."
For the Lord Jesus is supposed to include in Himself
perfectly all the kinds of Ministry, which branch off
from Him into Four provinces; and in each of these
provinces He acts through the Ministry of Apostle or
Elder, Prophet, Evangelist, and Pastor. Accordingly, in
the practice just described, every Member is brought into
contact with each kind of Minister, and his religious

Discipline. 327

condition is supposed to be thoroughly examined, and if
the results are satisfactory, and if it may be so said, to
be warranted. Generally however the examination and
the remarks thought necessary are of a brief and cursory
nature. Private Confession is practised, but is not common.
Communications of a less formal character, in asking and
receiving spiritual advice, are much more frequent. There
is a strict rule that both the Confessor and the Penitent
must come fasting. This rule is usually carried out by
Confessions taking place immediately after the Morning
Service at seven o'clock. In ordinary circumstances each
person would, if he desired to confess, confess to his
Pastor or Elder ; but should he prefer another Priest,
upon application under certain circumstances, another
would be appointed for him, not chosen by himself.1 The
practice, universally sanctioned in the Catholic Church,
of perfect freedom as to the choice of a Confessor, does
not obtain amongst these people. But as in the English
Communion, there is entire freedom for each individual
to use private Confession or not.
1 " Individuals have not the right to select their own Confessor. In the
absence of any reason or motive to the contrary, it is the duty of every
person to take counsel with and to make Confession to the Pastor who has
the immediate charge over him, or, as above-mentioned, to the Elder. It is
however the privilege of every person to make known to the Angel any
reason or motive inducing him to desire that some other should be
appointed than the Pastor who would ordinarily take charge of him. And
the Angel will make provision that no one be compelled to consult with or
confess to a Pastor, with whom for private reasons, or even in consequence
of a repugnance on the part of the individual, such communication would
be inconvenient."— General Rubrics, &c. London : Printed by Strangeways
and Walton, 1862.

328 Present Life and Prospects.
This regulation about the choice of a Confessor is a
sample of the stiffness which prevails in the working of
the elaborate machinery of the Church. Provision is
made for every part of the Church's work by an assign
ment of a Minister specially charged with it. Thus the
supervision of the Pastoral province belongs to the Pastor,
with the Deacons, Deaconesses, and others under him.
The Evangelist attends to those who are outside the
Community. As soon as they enter it, they pass out of
his province into that of the Pastor. The Prophet is
taken up with learning and declaring the Mind of the
Lord. And to the Elder belongs the management of the
Services, and a general supervision of the other three
Ministries, between whom and the Angel he is also the
medium of communication. Financial operations are
managed by the Deacons. The Angel of a Church
controls all.
These arrangements constitute a system which appears
very complete when drawn out upon paper. Their weak
ness lies in their complexity ; the different wheels of the
machinery, if allowed due play, must be constantly
running against one another. This danger is obviated,
as far as possible, simply by not allowing them free play.
Each Minister is kept stiffly and strictly in his own
place, or as the phrase is, within his own " border." But
the consequence is a general stiffening of operations into
an inconvenient officialism, and the loss of much spon
taneous energy which would flourish and bear fruit in a
more genial climate. The natural rivulets of religious
influence are dammed up ; and generally speaking, the

Stiff Mach inery. 329

usual consequences ensue, which attend upon treating
human agents as if they were only parts of a self-acting
machine, — a lesson abundantly taught in these days,
especially in the case of people who have Teutonic blood
in their veins.
Thus all in that part of the Body, where the duties
do not lie in an evangelistic direction, find their religious
activity confined to the field within the Community.
None of the Ministers may outstep their " border," —
such a course is frequently condemned by their written
or living authorities, — and many in consequence are shut
off from those works of mercy which are frequently the
outcome and the satisfaction of much true Christian
feeling, and in turn become the means of growth to a
Christian spirit.1
This "cabining and confining" must act very pre
judicially upon many Members who are not in the
Ministry. We are told of a Member who " had been
exercised in his mind about visiting the sick, the
fatherless, and the widow." After carefully thinking
over the best way of carrying out his religious and
charitable purpose, he discussed it with a friend, and
they determined to devote one night in the week
to this work, " supplying the funds the best way they
could between themselves." They were joined by two
or three others, who brought also an influx of funds.
We should expect that Religious Superiors would
encourage such acts of mercy as are done in the name
1 "If a man enter the Ministry in the Church, he is not only not
expected, but he is interdicted from seeking the salvation of the world
outside." — Catholic Apostolic Church (Irvingism), p. 29.

3S° Present Life and Prospects.
of our Lord. But no. " Soon as it was known what
was doing," — says one of these visitors of the poor and
needy, — " and I believe," he adds, " that never did men
work in a more humble and excellent spirit, — a letter
came, containing strong censure and requiring them to
desist from any further prosecution of the work, which
was to be left in the hands of the proper Ministry. The
party, wishing to give no offence to any one, desisted at
once, and the matter was left to the care of the Ministry.
But the Ministry, to whom the work was now entrusted
(as often happens'), had no ' gift ' in that direction, nor
any taste for the work. Some six months passed away,
and nothing whatever was done, and the work underwent
a complete collapse." Our informant adds, as it appears,
from his own experience : — " This is an example, and by
no means an unfrequent one, of the way in which these
singular and monopolizing Ministries make void and
destroy the Grace of God in the Church." 1
This stern, unyielding, machine-like motion appears
to be generally characteristic of the Body. The hierarchy
is numerous, and is everywhere. Nearly all the men are
absorbed into it in some post or other. If you happen to
meet any male adult M ember of this Religious Community,
he will probably tell you at once that he holds some office.
The laity, as a distinct, influential body, are nowhere.
Hence the officialism is not so much felt, where nearly
all, if not all of any standing, are themselves officials.
But everything is done by authority. When any re
ligious work is set on foot by the spontaneous outflow
1 Catholic Apostolic Church (Irvingism), p. 81, note.

Authority. 331
of religious feeling, Authority interposes. Perhaps all is
now conducted well, and the fiat of an infallible power
justified by good management and success. Or perhaps
the original plan is altered, new arrangements made, and
the project ultimately wanes and fails. Instances at
Paris and elsewhere are recorded, where such an inter
ference on the part of the higher powers is said to have
led to a failure in the organization of a Church, or to
great inconvenience and therefore loss to the Body.1
In private matters as well as in public, this strong
authority is exercised. Their large number of Ministers
must have a field for, employment, and they find part of
it in showing a close and searching interest in the affairs
of their people. By means of the Deacons, Subdeacons,
and Deaconesses, they sedulously look up all their Mem
bers. And inasmuch as Divine sanction is claimed for
all the acts of the Body, and Divine mission of a very
direct nature is supposed to be involved in all their
Ministries, it is evident that a despotism of a strong
nature must almost of necessity ensue, and that a wider
1 Catholic Apostolic Church (Irvingism), pp. 32, 33. " In a large town
in the north of England, for some years past an intention had existed to
build a church. The people were somewhat scattered in various parts of
the town, a decided majority living in the central and western part. A site
was bought in an irregular manner by two or three individuals in the
extreme western part of the town, a situation manifestly inapplicable to the
circumstances." This plan was negatived by successive majorities in the
local council. " But just at this time the visitation took place. The execu
tive came down, and this glorious government, founded on the model of the
English constitution, in the most unceremonious manner overturned all
decisions of the council, and restored the former chaos. In obedience to
their high command, the church has been built in a place where no reason
able man now doubts the extent of the mistake that has been made." —
p. 41.

332 Present Life and Prospects.

area would be included under its sway, than would usually
come under the control of Religious Authorities.
When we pass from the exemplary performance of
external duties to the inward spirit of religion as shown
amongst these people, we do not meet with adequate
results. They are chiefly employed with " rehearsing for
the Kingdom," or in other words, preparing for their
supposed duties when the Lord arrives. Consequently,
all efforts are directed towards a part only of the Christian
Religion. Exaggerated stress is laid upon certain arrange
ments, and the great features of Catholic Doctrine, which
largely outstep all narrower provinces, including the
verities of Natural Religion, are left in the shade.
The publications of this Sect are pervaded by this
narrowness of treatment to a remarkable degree. Any
one who is obliged to read through them all is inevitably
reminded of the crambe repetita of Horace, in being told
of Apostles, Apostles, Apostles, over and over and over
again. We are tempted to ask, whether the authors
remember St. Paul's saying about Paul, Apollos, and
Cephas, or have even forgotten Irving's own dying
words, when he wrote : " No Apostle, Prophet, Evan
gelist, or Pastor, no Angel of any Church, no man nor
creature, hath more than a measure of the Spirit,
nor can occupy or administer more than a measure or
proportion of the Spirit : to Jesus alone pertaineth the
fulness, and to the Church over which He ruleth." And
again : " Ofttimes in my prayer have I been so ashamed
and grieved that there should be any Name but the Name
of Jesus, that I have almost besought the Lord to be

Spiritual Religion. 333
taken out of the way, rather than eclipse in any way the
Name of His honourable Son."1 Yet we are told by
those who have had experience of the Sermons of the
Ministers, that most of them are about Apostles and
ordinances, and few about the Lord Jesus Christ. " There
is a continual and incessant preaching of Apostles and
Prophets, of fourfold and all kinds of Ministry, of Judaic
types and shadows. Of Christ little is said ; indeed, He is
not much known in these parts." 2 " My own experience
has been that for one reference to Christ, there has been
at least ten to Apostles and Prophets, et hoc genus omne." 3
This testimony is abundantly proved by the witness
of many others who have left the Catholic Apostolic
Church. For example, Mr. Grant says, in a passage
written whilst he was a Member : " I have referred
to the want in the tone of our teaching, and consequently
in the spirit of our lives, of the love of JESUS, of ap
preciation of Him, as He is manifested in the Gospels,
as our Great Exemplar: the Way, the Truth, and
the Life, to us individually. The want of this in our
Rulers comes out, at the best, in the enjoyment of the
worldly adjuncts of their position in ' society,' and the
forgetfulness of that life of real interior mortification,
which is incompatible with the spirit of 'society,' —
which must show itself outwardly where it really exists, —
that habit of life of which the Forerunner of the Lord and
Jesus Himself set the Church an example, persuading us
by His own wonderful life to follow it. His Apostles
1 Norton, pp. 128, 131.
2 Catholic Apostolic Church (Irvingism), p. 36. 3 Ibid. p. 58.

334 Present Life and Prospects.

and the primitive Christians, abiding in the tradition of
it, did follow it. And the Church, through even its worst
phases, has aspired to follow it. We practically ignore
it." 1 And in another place : " To limit ourselves to the
personal, spiritual standing of Pastors — even of 'Angels'
or 'Apostles' — would be to suffer loss. The Lord is
above the standard. . . . The scope and spirit of teach
ing at the present time is the reverse of this. Man is
everything." 2 " Nearly all the Sermons heard in these
churches," said another, who left them when he came to
man's estate, " are about Apostles and Prophets, and that
sort of thing : very different from what we find in the
Church of England."
Accordingly, it is not to be wondered at that " per
sons coming from almost any section of the Church
find they come into a lower temperature, they are chilled
with the icy coldness and the dead formality that reigns
around."3 If any one were to go, as the author did,
directly from the Forenoon Service in Gordon Square
to a Celebration of the Holy Communion in an English
Church, he would be struck by the greater warmth of
the spiritual atmosphere in the latter place. He would
seem to have moved from the celebration of a solemn
ordinance to a realization of the Presence of the Lord
Jesus. Amongst other things, these people, immediately
after the prayers following the Consecration are con
cluded, in a mass rise from their knees and remain
sitting till their turn comes to go up to the altar. Whilst
1 Apostolic Lordship, p. 28." 2 Ibid. p. 33.
3 Bulwark, June, 1874, p. 156.

Incompetence of Ministers. 335
human nature remains as it is, there may be too many
communicants as well as too few. The pendulum may
swing from the neglect of ordinances to an extravagant
valuation of their importance, when not accompanied by
a correspondingly earnest spirit. Especially is this true,
as I cannot but add, where the corruptio optimi may
possibly become pessima — though we must not make
this a charge against these people.
People who have left the Body complain of the
incompetence of the Ministers. This is not to be
wondered at when we remember that they are mostly
men who have been in business, and have received no
professional education. To this cause, as well as to the
narrowness of the system which in the main includes
practically — not theoretically — the salient points of
Irvingism with only a nearly passive acceptance of the
other Articles of the Christian faith, we must attribute
the weariness which especially the younger generation
have expressed in hearing over and over again about
Apostles and Prophets. Such persons, as we have seen,
contrast the comparative width and elasticity of preach
ing in the Church of England with the narrow field to
which the preachers whom they used to hear were wont
to confine themselves. Mr. Grant, in his Apostolic Lord
ship, gives numerous instances where this incompetence
is plainly visible. " Of Protestant, Anglican," he says,
" and Roman Catholic Priests and Bishops I have seen
much; and I must say, that as a Body, 'Apostolic'
Ministers do not, either in individual zeal, devotion,
study, or general perception of the multiform character

2,2,^ Present Life and Prospects.
of truth, compare favourably with those in the Church at
large, to whom I could refer." 1 The unhesitating manner
in which the sayings of a few men are quoted by Minis
ters even of the highest position among them, as for
example, that it is impossible to prove that Bishops were
the successors of the Apostles, or that " equals cannot
appoint equals," or that the Episcopate has only local
power, may indeed impose upon the uneducated, or upon
those who are unable to examine into the truth of these
dogmatic assertions : but can convey only one impression
to those who know what real information is. " How
frequently have I been taught," writes Mr. Grant, " that
we must receive 'only what comes down to us from
the Apostles.' A Minister once informed me, on my
suggesting a various reading, that at his Ordination the
Apostle had presented him with the English Authorized
Version of the Bible, and he therefore accepted that as
the ultimate standard. This is absurd, but it is a fact.
The man is now consecrated an Angel, that is, to the
Order of the Episcopate ! " 2
This extreme deference to the words of the Apostles,
however strange it may appear, is but the logical conse
quence of the doctrines of this Sect. The same attention
must be paid to the Lord's Words, whether He speaks in
the year 45 or in 1845. The only question evidently is,
whether He does speak, or whether merely human words
are wrongly foisted upon Him.
Recently in my own neighbourhood, a discussion
1 Apostolic Lordship, p. 24. See the whole passage, pp. 19 — 26. Mr.
Grant was evidently too much for his opponents.
2 Apostolic Lordship, p. 26.

Deference to Apostles' Words. 337
having arisen between an Evangelist and a Clergyman,
the former admitted that the duly authenticated words of
these Apostles, as the Liturgy for example, have the same
authority as the Epistles of St. Paul. This startling
assertion, which does credit to the straightforwardness of
the Evangelist, is simply a practical way of putting the
Tenet that the Lord has in these days spoken by Apostles
and Prophets, and that they have conveyed His message
to the Church. This again explains a favourite saying of
the Ministers of this Sect, that all which a candid enquirer
needs is the Bible and the Liturgy : — the Bible as the work
of the first Twelve, who may be said to have bequeathed
both Testaments stamped with their approval to the
Church of all time ; and the Liturgy which is regarded
as the great work and credential of the Twelve modern
aspirers to the Apostolic office. As time passes on, and
these Apostles are being taken away without fulfilling
the fond expectations which prompted their appointment,
the Liturgy is now being more and more prized as their
great bequest to the Church, and as it gradually receives
the prestige and venerableness of age, it is apparently on
its promotion in the eyes of these people to an authority
equal to that of the Bible.
This subject brings us on to the evangelizing operations
of the Body. Of late years these operations have been
conducted with much vigour. The disappointments of
earlier times have passed off, and the effects of pristine
difficulties. Still even now it must require a strong faith
to buoy up an Evangelist in a task where success of any
important kind is rare indeed.
vol. 1. Z

338 Present Life and Prospects.
When operations are commenced in any town, the
first measure is to secure the Town-hall or some other
important building for the delivery of a course of Lec
tures. The subject of these Lectures is the immediate
Coming of the Lord, put forth with all the skill and
power at the Evangelist's command. The object appears
to be, first to convince, and then to frighten people, so
that they may be ready to embrace the safeguard promised
against impending tribulation and anguish. When the
times comes, whether at the end of the first course of
Lectures, or in the second, or more strongly in a third,
the doctrine of the Restored Apostolate is presented, and
Sealing is held out as a passport through the great
Tribulation, and a title to a place amongst the 144,000.
In each succeeding course a smaller room if necessary
is taken, according as the attendance and the Lectures
are more popular or more select. To these Lectures
succeed Classes. Thus the nucleus of a future Church
is assembled and established.
One of the chief arguments at the present time,
especially with Churchmen who feel dissatisfaction at
the present state of things, is derived from an exaggera
tion, as has been already said, of evils in the English
Church. Erastian tendencies, and the usurpation by the
State of the rights of the Church, is one stock subject.1
The Public Worship Regulation Act, as a matter of fact,
materially assisted their efforts in conversion.
1 It would be well if those people who favour State usurpation could
learn in the struggles of -actual controversy the vantage-ground which they
are surrendering to Roman Catholics on the one hand, and to Dissenters on
the other.

Mode of Evangelizing. 339
Another argument they draw from varieties of opinion
within the English Church. They point to eminent men
who are supposed to represent phases of High Church,
Low Church, and Broad Church opinion, and ask which
is to be regarded as the specimens of true conformity.
In broad contrast, as they point out, stands their own
implicit obedience to the ruling of the Apostles. Thus
they diligently collect all features of disagreement, and
try by proving the existence of a chaos of opinion to
show the need of a Divine interposition by means of
Apostles and Prophets, in order to reduce it to order.
Among their chief difficulties in making converts are
the unwillingness of men to receive the Apostles as
Divinely sent, and to submit to a despotic authority, and
a disinclination to pay regularly a tithe of income. The
latter is evidently one of the very best points in the
system, though it must always be unpopular. This
praise falls of course only upon the payers of tithes, not
upon the receivers, with whom the motive would lie the
other way. But, that payment should be made regularly,
involving much self-denial, is, in the cases where the payer
is separate from the receiver, worthy of all praise. The
recovery too of this practice, in which the Members of
this Body led the way, is extremely creditable.
But there are also two other main difficulties, of
which one concerns the lower orders of society, and the
other affects educated and intelligent people. The system
itself is too complicated and too full of refinements to
fall in with the popular tone of mind. It has certainly
not yet developed, and probably never will develope,

34° Present Life and Prospects.
features likely to commend it to the mass of our popula
tion. It has obeyed its own truest instincts in living
mainly, since the time of Irving, who only knew it in
infancy, in quietness away from the popular gaze.
And men of religious education and general intelli
gence are repelled by the air of mystery which is spread
around the teaching and the action of the Body. When
upon asking where information may be had they are
referred only to the Bible and the Liturgy, and to some
living Evangelist, and are told that even the books written
by Apostles have no positive authority, such authority
being attached only to what is issued by the Apostles in
Council ; when again in reading answers to attacks, they
find that the reply is directed mainly on some weak out
post instead of the centre of the line of the assailants, and
in place of a copious elucidation of what is maintained to
be Divine Truth, information is doled out with a niggard
hand ; such people ask themselves whether this is the exu
berant yield of Heavenly fruit, appearing ever richer and
more abundant the more it is handled, or only an earthly
gathering where the scanty outside skin hardly conceals
the fleshless sterility within. This class of people is
naturally and reasonably inclined to draw back when
there appears to be a concealment of truth. Openness
and readiness to give full explanations have always
attended the advance of the Christian Faith, whether it be
generally, or with respect to separate doctrines. Where
such politic management is found necessary, people of
candid, intelligent, comprehensive, earnest minds are led
to draw back.

Converts. 341

Not that some of the Evangelists do not press
these Tenets on the acceptance of others with the most
praiseworthy sincerity and seriousness. The defect
lies with the general system, not with these or those
individuals whose personal character may justly demand
our thorough respect.
Missionary work, as usually understood, that is,
amongst those who are either theoretically or practically
heathen, cannot be said to exist amongst these people.
Their Evangelists go to those who already believe in
Christ our Lord, to induce them to believe also in these
Apostles and in their new system.
The converts which are made are chiefly such as have
not been thrown in the way of the revival in other
quarters of Catholic Truth. The Roman Catholics who
have joined the Body are very few in number, and might
almost be counted upon the fingers. Some who had
passed through the earlier part of the Church movement
in the English Communion, and were shocked at the
violent opposition which then greeted truths and practices
which are now generally accepted, from a feeling of
desolation joined the Catholic Apostolics rather than the
Roman Catholic Communion. And some Clergy since
that time, who have not drunk deeply of the draught of
Catholic Truth, have secretly accepted the Apostles.
But the main body of their converts has come from those
who either derived their first serious religious thoughts
from the ministrations of Irvingites, or else were ignorant
of the Truths revived in the present century, or of ordinary
Church teaching till they were taught by these Ministers.

342 Present Life and Prospects.
Such people might well begin with the Bible and
Liturgy, when others refused to wipe their minds clean
of previous religious knowledge and impressions. People
who have not penetrated to the depths of the foundations
on which the Catholic Church stands, may well be induced
to accept the superficial Catholicity which these Apostles
claim. Accordingly, as matter of fact, it will be found
that most of those who have joined the Body are such as
were, when they first received these Tenets, novices in
Catholicity. Part of the secrecy of which people complain is due
to the fact that several Clergymen officiate in the English
Church, who believe in the Apostles, and yet conceal that
belief. How this proceeding can be defended, is hard to
see. The acknowledgment of authority which is taken
to be superior to any authority in the Church, and which
yet is not recognized in the documents of the Church, is
plainly inconsistent with a loyal acceptance of the formu
laries and discipline of the Church of England. Such a
mode of action in the business of the world would be
denounced and shunned. Doubtless upon Catholic
Apostolic principles a Curate is obliged to tell his
Rector and his Bishop ; and an Incumbent must make
known his secret belief to his Bishop. But if this is
concealed from the people, who look to him as if he
were a true believer in the doctrine and discipline of
the Church which has sent him to minister, it is impos
sible not to object to a mode of proceeding which the
world would not tolerate in matters of business. Re
ligion is grievously and indeed fatally lowered, if she

Irvingism in the Church. 343
cannot go hand in hand with honesty and straight
forwardness. That many adherents of this Sect attend the Services
of the Church of England, if not living where they can
obtain the ministrations of their own Ministers, is a
wholly different matter. Irvingites profess to believe, as
is attempted to be proved in a pamphlet before quoted,
from the Advent Collects, some prayers in the Com-
mination Service, and other Collects, that the Church of
England seeks to possess Apostles. One would have
thought that the flimsy reasoning of this pamphlet1 could
have imposed upon no one. But it is remarkable how
these people loosen their bonds, when they leave the
Catholic Apostolic Body for the English Church.
Members who have been " sealed " are actually recom
mended to arjply for Confirmation ; that is, those who
have had the higher Rite with plenary grace, as they
believe, apply to have it performed over them again in
an inferior way, neglecting the awful profanity of tamper
ing with Rites which professedly convey gifts of the
Holy Spirit. " One young Deacon, on whom such a
course of action was urged by his superiors, resolutely
refused thus to profane the Sacrament of Confirmation
— and he came under condemnation for his honesty.
He has since practically left the Apostles." 2
Ministers on applying for work in the English Church,
in the same manner, and according to their own prin
ciples with the same profanation, suffer themselves to be
re-ordained. One, who was an Angel, that is, a Bishop,
1 The Church of England Catholic and Apostolic, &c.
2 And entirely. Apostolic Lordship, p. 27.

344 Present Life and Prospects.
was thus re-ordained a Priest in India, and afterwards
on his return to England "answered an advertisement
by the Rector of a country parish, who required a
Clergyman to take charge during vacation, and was
accepted as an Anglican Priest, nothing being said
about his connection with ourselves. This Angel after
wards boasted of having held most successfully extra
services in the Parish Church, during the whole of which
time he acted, as he expressed it, under the direction of
his Apostolic Ecclesiastical Superior." 1 Imagine an
English or Roman Bishop acting so.
Curiously, whether or not from a secret want of
confidence in the validity of their own Orders, they do
not take the title "Reverend," unless they have been
ordained by a Bishop, but are addressed and dress' as
ordinary laymen.
The chief country where, next to England and Scot
land, Irvingism prevails, is North Germany. Besides
this there are some Members in Ireland, Denmark,
Holland, South Germany, Switzerland, America, and
Australia. Also a few, but only a few, in France, Belgium,
Russia, India, New Zealand, and the Cape Colony.
A few years ago there were twenty-six Angel- Evan
gelists, besides some in Australia, who were thus dis
tributed :— for London and England seven, in Scotland
five, in North Germany four, Switzerland and South
Germany two, and for Ireland, France, Denmark,
Holland, America, Russia, Spain, — I believe at Gibraltar,
— and South Australia, one apiece.
1 Apostolic Lordship, p. 27.

Statistics.

345

About the numbers of the Sect it is difficult to form
an estimate. The author of the Catholic Apostolic Church
—Irvingism — x estimates them at from three to four
thousand people. This is too low a figure. In the
absence of statistics, which the Authorities of the Body
decline to supply, I estimate as follows : — In Gordon
Square, 1,500 communicants. Amongst these must be
reckoned, besides ordinary communicants, (1) children
above two years of age, at which time they are com
municated once ; and (2) people living in the country
away from Irvingite ministrations, who occasionally come
to Gordon Square to communicate there. In Islington,
Hackney, and Paddington, 300 communicants each. In
Westminster, Chelsea, and Camberwell, — late Southwark,
— 150 each. This will make a total, with a margin, of
3,000 in London. In the country, supposing that besides
Birmingham with (say) 200, there are thirty churches,2
with fifty each, we should then have 1700 more. In
Scotland, including Edinburgh, there are, I believe,
1 Page 63.
2 In all England twenty-four were reported at the census in 1871.
Whitaker's Almanack, where the tables are constructed with great care,
gives nineteen churches. This number, I am told, was correct two years
ago. A writer in the Church Times, since the estimate in the text was made,
says : — "I have a list of the Apostolic Churches, which gives eighty-six
congregations, twenty-four being Angels' seats, the other sixty-two daughter
churches, under the charge of Priests or Deacons, acting under the authority
of the Angels of the mother churches." I should very much doubt this
being a true description of Churches in operation at any one time. There is
a constant ebb and flow in such matters. Some of the " daughter churches "
have no douBt very small congregations indeed. I believe that my estimate,
however unavoidably rough, includes all the real Members of the Body.
Let it be borne in mind that outlying Members are enrolled at some central
church, which they visit periodically.

346 Conclusion of History.
about 800. In Ireland, say 200. On the continent,
including Germany, if we suppose fifty churches, with
fifty in each, we shall have 2,500, and if we add 300 for
Berlin, and 200 for minor congregations, we shall make
up 3,000. In America and the Colonies 1,500 at the out
side. We shall thus have a grand total L of some 10,500,
including another margin of 300. Besides these, there
is a floating mass of people who occasionally attend the
Services. I believe this to be a very liberal estimate.
With regard to the prospects of the Sect, the verdict
of past history is evidently not favourable. If this con
stitutes all the advance that has been made, if in more
than forty years the Body with such a grand programme
gives such scanty results, how can we augur for it a fine
future ? These considerations are greatly enhanced,
when we add the fact that, though the Lord has not
come, the Apostles are nearly all dead or disabled.
But the true answer to the question is involved in the
Tenets held and propagated. If these are true, all
obstacles may be surmounted. If they are false, then
we see the cause of failure and the seeds of decay.
A statement and examination of these Doctrines will
be the subjects of the next Volume.

1 London .

3,000

England .

1,700

Scotland .

800

Ireland

200

The Continent

3,000

America and the

Colonies 1,500

10,200

Margin

300

10,500

APPENDIX I.

THE GREAT TESTIMONY.

TO
THE PATRIARCHS, ARCHBISHOPS, BISHOPS,
AND OTHERS IN PLACES OF CHIEF RULE OVER
THE CHURCH OF CHRIST THROUGHOUT THE EARTH,
AND TO
THE EMPERORS, KINGS, SOVEREIGN" PRINCES,
AND CHIEF GOVERNORS OVER THE NATIONS
OF THE BAPTIZED.

Xffl tne flame of tne iTatne*, anfr of tne
Son, anfcr of tne ftyolj* ©nosrt, ©ne ©oir.
SitttCIU The Church of Christ is the company of ail
who are baptized in the name of the Father, and of the Son, and
of the Holy Ghost, without distinction of age or country, and
separated by their baptism from all other men. One body ; '
the pillar and ground of the truth;2 the dwelling-place of
God ; the temple of the Holy Ghost ;3 the declarer unto all men
of God's will ; 4 the teacher unto all men of God's ways ; the
depository of God's word and ordinances ; — wherein is offered
1 Ephes. iv. 4. 2 I Tim. iii. 15.
3 2 Cor. vi. 16. ' Eph. iii. 10.

348 Appendix I.

up all the true worship which God receives from His creatures
of mankind ; — through whom have been conveyed all those
blessings, in civil and domestic life, which have distinguished
Christendom ; — wherein are contained the only hope for man
and the only means of accomplishing that purpose, for which
God waits, and which all creation earnestly expects.1
As the Church is the aggregate of the baptized, so Christen
dom is the community of those nations which, as national
bodies, profess the faith of Christ's Church ; — whose heads and
rulers not only recognize that all their power is derived from
God, but, being consecrated over their people in God's Church,
have acknowledged themselves to be occupiers of their thrones for
Christ, until He come and take the kingdom ; — have, by receiv
ing anointing from the hands of God's priests, also acknowledged
that their ability to rule is by the grace of His Spirit ministered
unto them by His Church ; — and, in that same holy act, have
submitted, or professed to submit, themselves and their people
to be instructed in God's ways from the lips of those, from
whose hands they have received their anointing. Christendom
is one corporate body ; — separated from all other nations of the
earth, in that they recognize the doctrines of Jesus Christ as the
basis of their international law, and of their dealings one with
another; — distinguishable from all other nations, in that, by
their legitimate organs, they have been brought as nations into
covenant with God ; and thus, entitled to all the blessings,
responsible for all the duties, and exposed to all the judgments
attendant on, and involved in, such covenant; — and yet, as
nations, distinguishable one from another; each governed by
their legitimate rulers, whose authority is neither diminished
nor increased, but sanctified, by their profession of the true
faith, and by the anointing which they have received at the
hands of the ministers of God.
1 Rom. viii. 19.

The Great Testimony. 349
It is to this Church we address ourselves through her
Bishops, on whom, with their clergy under them, has devolved
the ministry of that priestly office which was constituted on the
day of Pentecost; and to whom, as trustees thereof, in their
several places and parochial jurisdictions and dioceses, the souls
of the baptized are committed by our Lord Jesus Christ, the
Great Shepherd of the sheep.
To this Christendom also, the nations in covenant with
God, through their anointed heads, their Kings and all their
chief governors, whose acknowledged duty is to rule by God's
laws and to hear -His word from His Church, we address our
selves. And we beseech your patient audience, Holy Fathers
of the Church, and Royal Potentates and Dignities, imploring
you, for Christ's sake and in His name, that you will not cast
aside our word unheard, or rashly and before consideration
account it our presumption.
" The ever-living and unchangeable God, who, at the first, out
of darkness commanded the light to shine, hath in all His
dealings with mankind shown Himself the same God, merciful
and gracious and ready to forgive. And ever, when men
through their iniquities have brought themselves into misery,
hath He been present in their darkest hour, not only to deliver
them from the existing evil, but to carry them forward in His
purpose of mercy and grace. When man had sinned, and all
creation seemed thereby involved in ruin irretrievable, He was
swift to give promise of salvation, through the seed even of her
who was first in the transgression. Afterwards, when the sons
of God had corrupted themselves, and the world of the ungodly
was ready to be destroyed, He warned Noah to prepare an ark
for the saving of his house. And after the flood, when men
had forsaken the worship of the true God, He called Abraham
and his seed to be the faithful ones in the midst of surrounding
idolatry. He delivered them from the idols and the bondage of

350 Appendix I.

Egypt by the hand of Moses and Aaron. He committed unto
them His lively oracles.1 He constituted them the depository
of the hope of the World. He brought them in peace into the
land of their possession. And many times in their own land He
heard their cry, and raised up judges to deliver them from the
oppression of their enemies, into whose hands He was compelled
to give them up.2 When, because of their sins, they were
carried away into Babylon, thither He followed them, and
brought them back to build again the city of their fathers and
the temple of their God. And at length when, under the form
of godliness, the surest covert for apostasy's most fatal work,
with an hypocritical zeal for that law which by their traditions
they made void,3 they had filled up the measure of their iniqui
ties ; — when because of these things He had suffered His king
dom of priests, His peculiar people, to be degraded to the
lowest condition in which they could subsist as a polity ; — when
His temple had been profaned, and His holy city, the city of
the Great King, trampled under foot ; — when the voice of the
prophet had long been silent, and all the signs of God's presence
and protection had disappeared ; 4 — when His promise seemed
to fail, and His mercy to be clean gone for ever ; 5 — then were
His promise and His mercy nighest to accomplishment. The
fulness of time had arrived,6 and God sent forth His only be
gotten Son, by the Holy Ghost to become flesh, and to be born
of the blessed Virgin, " A light to lighten the Gentiles, and the
glory of His people Israel." ' And when the Lord of Glory, the
Light of Life, had been crucified, slain, and buried, He raised
Him from the dead, the first-fruits of them that slept, and, by
the giving of the Holy Ghost, constituted His Church — His
Temple, making His dwelling among men. And although, at
times, His Church hath been brought to extremest straits, hath
1 Acts vii. 38. Rom. iii. 2. 2 Judges ii. 16.
3 Matt, xxiii. 32. * Psalm Ixxiv. 9. 5 lxxvii. 8.
6 Gal. iv. 4. ' Luke ii. 32.

The Great Testimony. 351
been threatened with utter destruction from external violence,
hath seemed to be immerged in internal corruptions wherein
life was all but extinct, yet hath God still preserved His
people ; — the Lord Jesus Christ hath still proved the Rock of
Salvation to His Church ; — and now at this day, and at this
late hour of the history of the world and of the history of the
Church, God hath still His anointed priests, to whom He can
again make known His will for the obedience of faith.
And is not this the time that God should come forth to visit
His people ? that He should lift up His voice unto all, who yet
abide faithful in the midst of the overflowings of the ungodly ?
When on every side we hear the roaring of the sea and the
waves -,1 when those, who think in their heart that the time hath
come to cast down all thrones and to overthrow God's altars,
are rising up against all faith and reverence, and taking counsel
against God's anointed ; when men's hearts are failing them for
fear, and for looking for those things which are coming on the
earth; shall not God, who is ever the same God, who never
forsaketh His Church, arise and rebuke the madness of the
people, assure the hearts of His children who are looking up to
Him for help, reprove iniquity, and separate between the clean
and the unclean ? Above all, shall He not appear to the help
of the anointed priests of His altar, and of the anointed kings of
Christendom, renewing to them, the assurance, that His power
is theirs for the fulfilment of all their duties, and that, while the
gates of hell seem to be prevailing against the Church of the
living God, it was no vain word with which Jesus Christ our
Lord bade farewell to His Apostles : — " All power is given unto
me in Heaven and in earth." " Lo ! I am with you always,
even to the end of the world." 2
None can doubt the fearful dangers which surround you on
every side, or the need of every support and counsel which God
1 Luke xxi. 25. 2 Matt, xxviii. 18, 20.

352. Appendix I.

can give, whether we look to the removing of all ancient land
marks, the breaking up of all ordinances of life, the decay of
reverence in all for those set over them in the Lord, in children
for their parents, in servants for their masters, in subjects for those
in authority over them ; or whether we regard the contempt for
the priestly office, and the denial of the holiest truths of God as
irrational; or lastly, that open and unblushing avowal by the
infidel and revolutionist of their fixed determination to complete
the work which the revolution of the last century left unfinished,
by the disorganization of all ancient principles, moral, religious,
or political, and by the destruction of all established institutions
in Church and State ; and to establish a new era of atheistic
anarchy, under the name of liberalism, on the ruins of the
Christian Faith and of the governments at present existing.
None can be ignorant how many hate the Christian Faith on
its own account ; how many more unite in the assault upon it,
because it is the stronghold of government and good order ; and
in what unhallowed union many, even professedly religious, but
led away by false maxims of an unreal and pretended liberality,
are banded with infidels to effect the destruction of the Christian
constitution of the nations of Europe — the alliance between
Church and State — not only in those corrupted modes of alli
ance, wherein the Church has been degraded to be the bond
maid of the state, or the state subjected to the priesthood and
its power usurped by them, — but in those the most legitimate-
in every form wherein religion can have any influence or inter
position in the affairs of human government. And of those who
are not arrayed in the ranks of the assailants, how few under
stand the nature of the Christian calling, the authority of the
Christian priest, or the standing of the Christian king ! To rule
"by the grace of God," the ancient title of a Christian king, is
still retained as a form in most monarchies of Europe ; but in
how few is it more than an obsolete memorial, a last-surviving

The Great Testimony. 353
spark of the sense of obligations formerly felt to be existing, on
the part of the ruler to God and His Church, and on the part
of the subject to the vicegerent of Christ ! And the peril of the
present times consists not merely in the progress already made
in the work of destruction and demoralization, but in the uni
versal forgetfulness of what is the Christian Church, or of what
is a Christian monarchy — a national covenant with God.
It is because men have forgotten these things, that the
body of the baptized are seen this day torn and rent into a
thousand sects ; separated in outward forms both of administra
tion and of worship, in doctrines, and in their whole spirit
from one another — biting, and devouring, and ready to consume
one another; and either on the one hand contented that it
should be so, discerning neither the Body of the Lord, that
it is One, nor the guilt of schism ; or else anathematizing all
others but themselves, and leaving them to perish as repro
bates, — forgetting the Brotherly Covenant, the Holy Name
which is affixed in common on all the baptized. Among the
priests themselves, there is every variety and shade of opinion
on matters of doctrine and discipline. The unity' even of the
Roman Catholic Church is but an empty name. Without the
pale in which she has fenced herself by her anathemas, the
Greek and Protestant Churches comprise as many in number as
herself. Within, her unity extends only to symbols of faith and
external rites of worship, (and even in these, she allows diversity,
as for instance, in many of the " Greek united " bodies,) while
in the heart of her clergy there is as much divergence and
separateness as elsewhere ; and not the less that it is concealed
under an outward cloak, a profession of agreement.
Because of this ignorance, also, it is, that the universal cry
is echoing round the world, that power is from the people, and
they the legitimate source thereof; — striking at the very root of
vol. 1. A A

354 Appendix I.

all ancient obedience; constituting every man the judge of
whom he will obey; making governors the servants of the
governed, and responsible immediately to man for the fulfilment
of the duties of offices entrusted to them by God. And thus it
results that monarchy is assailed as tyranny; — all rule or con
straint over the passions of men is resented as a thing contrary
to man's natural rights ; — every attempt to control the press,
even when employed in the corruption of morals, or the propa
gation of open sedition, is reprobated ; — and the great body of
the people in every land, ignorant of true principles, and cor
rupted with infidel maxims, are prepared to be the ready instru
ments in the hands of those who are, or aspire to be, their
leaders. In some countries in Europe the danger may.be less
instant, and the people, for the present, may be repressed by
military force ; but the same desolating principles are at work in
all. Nor are they confined to the lowest class. Every rank in
life, from the peasant to the noble, is pervaded by them. In
the provinces the evil may be less manifest, because less called
into action. But in towns its concentrated energy is developed :
here are the strongholds of Satan ; here all wicked passions and
tendencies take root and grow ; in these are fostered the maxims
of atheism and licentiousness unrestrained, hatred of authority,
envy of wealth, and of rank, and of goodness ; here crimes of
every description are contrived and practised; here are con
ceived the schemes of sedition, and rebellion, and infidelity, of
destruction and robbery : and from town to town the people are
banded together for the work of ruin.
And those in offices of rule both in the Church and in the
State themselves need to guard against the tendency to the self
same error. If the Clergy will limit their notions of the Church
to those of their own sect ; if they will forget that the whole of
the baptized are their flock, their children, whether prodigal or
dutiful, whether wanderers from the fold, or faithful to their

The Great Testimony. 3 5 5
Shepherd's voice ; if they will cut off and cast away from them
all who are wayward or disobedient, and will not hold them fast
with the cords of love, wherewith God Himself hath bound their
people to them ; — then do they manifest to the people how low
is their own estimate of the holy covenant of God, the family
tie of His household ; and induce them by example to think
lightly of their Father's house,=and as lightly to depart therefrom.
Alas ! the Church of Christ has experienced full often in her
history, that forwardness to excommunicate is the readiest way
to render communion cheap.
And if the Kings and Rulers will not remember that govern
ment is God's ordinance for the benefit of the governed, and
not of those who govern ; if they will exercise their authority to
gratify the lust of power or of vengeance, and forget that they
are, not the tyrants, but, the fathers of their people, — and the
fathers of all, not of a party ; if they will not manifest God, who
is the benefactor and sustainer of all His creatures, but exhibit
man, oppressing his fellow-man ; — this is to rule, not by " God's
grace," but by the will of man, or rather by brute force ; and
thus do they furnish their subjects with a ready argument, that
rule and authority are of man, and, being so, should be exer
cised by the many rather than by the few.
But if the anointed King, or the anointed Minister of God,
do wilfully consent to the wickedness of these last days of civil
and religious licentiousness ; if out of a false principle of defer
ence to popular opinion, or for present ease, or for worldly
interest or honours, they consent to abdicate their standing as
the ordinance of God, to recognize the people as the source of
their authority, or to exercise that authority in obedience to its
ever-changing voice ; if the Priests of God do consent to stand
as the ministers, not of the One Church, but of one of the many
sects admitted into the temple, and whose idol is inscribed

3 $6 Appendix I.

among the objects, of the pantheistic worship of the age ; if the
rulers in the state will veil the authority which God hath com
mitted to them before the usurped majesty of the people, and
will govern, not according to God's Laws which are eternal, but
according to a supposed expediency, ever varying, because de
pendent on the fitful movements of the people ;— if any have
fallen into this fatal snare, and will not repent of their wicked
ness, and will not, so far as they legitimately can and are free
to do it, correct the error of their way, and will not look to God
to deliver them in as far as they have involved themselves in
bondage to those over whom they should bear rule; — then
indeed hath the disease reached the very centre of life— God is
not merely rejected but betrayed, and He hath no further deal
ing in store, but the out-pouring of the vials of consuming
judgment. Nor are these principles affected by diversities in the forms
of government, whether the supreme power is distributed among
many, or vested in the person of one. It matters not who are
the organs for exercising that supreme power. Our words are
as applicable to the chief magistrate in a republic, and to the
spirit wherein he is bound to exercise an authority defined by
the law of the commonwealth, as to the most arbitrary monarch.
Power must be exercised on a principle of strict duty and
responsibility to God, and not in compliance with the wayward
passions of the subject : — for the source of it is God, and not
the people.
But whatever the past conduct, or whatever the present
dispositions, of those who bear rule in Church and State, the
fearful crisis to which the affairs of both are hastening is
apparent to all men. Some may flatter themselves that they
have the means and the ability to stem the current ; some may
conceive the hope that they can rule in the whirlwind, and give

The Great Testimony. 357
direction to its violence ; but the wise and the prudent, even
of the children of this world, think not so. These descry the
approaching storm of revolution darkening the world's horizon,
the dawn of a day of wrath and of portentous gloom,1 wherein
are shrouded events and issues which they anxiously endeavour
to anticipate, but which baffle calculation. The most skilful
await, with perplexed minds, the certain evils which they know
not how to avert : — those who are still faithful to God, so far as
they have knowledge of His ways — of the subjection due to
the powers ordained by Him, — and of the dignity of the Church,
the espoused bride of Jesus Christ— do mourn over despised
authority and the degradation of all that once was esteemed
holy, and honourable, and venerable: and if yet they hold
fast their hope and trust in God, they know not from what
quarter to expect deliverance, nor by what means it shall be
vouchsafed. Meanwhile the tumult of those who rise up against
God increaseth continually, and the transgressors are coming to
the full.2 The principles, which in the last century were for the
most part confined to France, and which prepared the way for
the former revolution there, are now at work in every country
of Europe, displayed ostentatiously in all the popular literature,
and forming the basis of every popular harangue. And the
means for arresting the catastrophe are fearfully lessened, and
diminishing every day. Already the hand of sacrilegious spolia
tion hath been stretched on the property of the Church in most
countries of Europe. The first act thereof hath established the
principle and precedent. The first morsel of the prey hath
whetted the appetite for more. And that spirit of lingering
concession, which proclaims the unwillingness of those in
power to concede, and yet their inability to refuse, serves only
to accumulate elements of greater mischief; sapping deeper
and more surely; enlarging the capacity and inflaming the
desire for ill ;— until the flood of iniquity, no longer to be
1 Zeph. i. 14, 15, 16- ' Dan- viii- 23-

358 Appendix I.

restrained, shall burst through every feeble barrier, and subvert
and carry away with it every sentiment of loyalty, and all re
maining piety and fear of God, from among the people at large.
There are those who admit the reality and the fearful charac
ter of the approaching dangers ; but who dream that this is a
passing tempest, which, however destructive in its progress, shall
effect the removal of the infectious principles which have dis
organized society. Vain illusion ! " Mene, Mene, Tekel,
Upharsin," " God hath numbered thy kingdom and finished
it," 1 the time of the end is come ; " thou art weighed in the
balances and art found wanting;" "thy kingdom is divided
and given to others ; " is written upon every earthly institution,
whether civil or ecclesiastical, as surely as it was written of old
on the palace wall of the king of Babylon. And if deliverance
is to be obtained, God must reveal the causes of the evils and
the way of escape. For these things are the judgments of God
upon those who have forgotten Him, and His ways and works
of old ; they are the vengeance of the Lord for a broken cove
nant, — "the curse" which approacheth, to devour the earth,
"because the earth is defiled under the inhabitants thereof,
because they have transgressed the laws, changed the ordin
ances, broken the everlasting covenant." 2 O be not deceived.
Church of the living God, Nations of the baptized ! This is no
passing cloud, no transitory evil, no fortuitous or temporary
event, from which ye shall again emerge, remaining as ye were.
The occurrence of past trials from which ye have emerged, and
all experience of former history, fail you here. They occurred
in ages, wherein the ignorance of the mass of mankind was at
once the nursery of the danger, and the unconscious means of
preserving better principles. But now all is exposed : every
region of the intellect of man is explored, every faculty perverted
into a stronghold of Satan; and men are found his ready
1 Dan. v. 25—28. 2 Isaiah xxiv. 5, 6.

The Great Testimony. 359
instruments, addressing themselves sternly, intelligently, and
advisedly to advance his work. This is no time of ignorance ;
" knowledge is increased," x every branch of it, save the know
ledge of God and His ways ; while His fear, which is " the be
ginning of all wisdom," 2 is departing from the earth. And yet
there is a refuge, a sure hiding-place, an inner sanctuary, a place
of defence ; and that refuge and that sanctuary is in His Church :
but it shall be attained only by a return to the ancient paths
from which we have long strayed ; 3 by a renunciation of the
long-cherished sins, which have grieved God, and caused Him
to depart from us ; and by the restitution to a people seeking
the Lord their God with repentant tears,4 of the bulwarks of
Zion, those defences of the Vineyard of the Lord,5 the Ordin
ances, the Eternal Ordinances of Jesus Christ, by which the
believers were at the first constituted His Church, and which
He gave, that God the Lord might dwell among us.6 Where
He dwells, there is the Tabernacle, for a shadow in the day
time from the heat, for a place of refuge, when the blast of the
terrible ones is as a storm against the wall.7
Wherefore, with the respectful entreaty due to your sacred
offices, we beseech you, Most Reverend Fathers, who are
charged with the souls of all God's children — and you, Sove
reign Princes, whose authority from God is supreme over all
your subjects, ecclesiastical or lay, and whose thrones we
approach with the homage due to God's anointed— that ye will
listen to the message which we bring to your ears, if haply ye
may find that God has indeed visited His people, as in the days
of old. And though we must open the secret springs and
sources of the evils wherein Christendom is involved, and of
the far more fearful evils which are impending, by tracing the
sins of Kings and Priests during many generations, and the
1 Dan. xii. 4. 2 Prov. ix. 10. 3 Jer. vi. 16.
4 Jer. 1. 4, 5. 5 Isaiah v. 2—5. 6 Psalm Ixviii. 18.
7 Isaiah xxv. 4.

360 Appendix I.

failure and apostasy of the baptized ; yet shall ye find, that
God hath not forsaken, nor our God forgotten us. — And may
His grace be with you, that ye may hear and understand.

T>

HE EVERLIVING GOD, who by His Word created the
heavens and the earth and all things that are therein, made
man in His own image, and gave unto him commission to sub
due the earth and have dominion over every living thing that
moveth thereon. * God made him and all things very good,
and gave him this one command, that, while of every tree of
the garden wherein He placed him he might freely eat, of the
tree of the knowledge of good and evil he should not eat ; for
in the day that he should eat thereof, he should surely die.
And man did eat, and with him this creation fell ; by him
sin entered into the world, and death by sin.1 The image of
God was marred, His creatures were involved in misery, and
His handywork became a ruin.
But God who is rich in mercy, for His great love wherewith
He loved us, hath devised the means whereby He might
deliver and restore His creation, and fulfil all His purpose in
man. Forth from His bosom He sent the Son of His love,
who, for our salvation, and for love of us, laid aside the eternal
glory, and though begotten before all worlds, being God of God,
very God of very God, was born in the world, being conceived
of the Holy Ghost and born of the Virgin Mary. He was made
flesh and dwelt among us. He assumed that predestinated
form, after which man was at the first created. He took hold
of the seed of Adam, even of the seed of Abraham,2 and bound
1 Rom. v. 12. 2 Heb. ii. 16.

The Great Testimony. 361
it for ever in Himself, in indissoluble union with Godhead ; —
God and man in one person for ever united, God and man
through one person for ever reconciled, without possibility of
disruption; the fallen creature redeemed unto God, beyond
possibility of future fall ; life brought out of death by resurrec
tion — regenerate life — life which shall never die ; and to those
who are made partakers of this life and overcome, He shall
give to sit down with Him on His throne, even as He also
overcame, and is set down with His Father on His throne : 1
and thus, in the eternal stability of that kingdom, God's pur
pose in creation shall be accomplished : for the world to come
shall be subjected to man, and he shall have dominion over all
the works of God's hands.2
And God hath herein declared His righteousness, that He
might be just, and the justifier of him who believeth in Jesus :
for by His holy life the God-man did approve Himself a Lamb
without spot or blemish,3 and by His death offered up an all-
atoning sacrifice for us. He suffered for sins, the just for the
unjust,4 and He is the propitiation for our sins, and the sins of
the whole world,5 and hath redeemed us unto God, not with
silver or gold, but with His own most precious blood. There
fore also the Father hath highly exalted Him, and hath given
assurance to all men that His offering and sacrifice are accepted
for us, in that He raised Him from the dead and set Him at
His own right hand. And, being ascended thither, He hath
received of the Father the promise of the Holy Ghost,6 whom
He bestoweth upon those who believe, that they should be
builded together for an habitation of God through the Spirit ; r
that as lively stones they should be built up a spiritual house,
an holy priesthood, to offer up spiritual sacrifices acceptable to
God through Jesus Christ.8 Know ye not, O ye baptized, that
1 Rev. iii. 21. 2 Heb. ii. 7, 8. 3 1 Peter i. 19.
1 1 Peter iii. 18. 5 I John ii. 2. 6 Acts ii. 33.
7 Ephes. ii. 22. 8 1 Peter ii. 5.

2,6 2 Appendix I.

your body is the temple of the Holy Ghost, which is in you,
which ye have of God ; and ye are not your own ? for ye are
bought with a price : therefore glorify God in your body, and
in your spirit, which are God's.1
Thus God declared in a mystery, by the creation of Adam
in His own image, the future glory of man, and the future
stability of the universe under his rule : and by the succeeding
history of Adam, He hath, also in a mystery, revealed the future
glory of the Church as the bride of the Lamb, the partner of His
throne. For it is written,2 " The Lord God caused a deep sleep
to fall upon Adam, and he slept, and He took one of his ribs
and closed up the flesh instead thereof; and the rib which the
Lord God had taken from man, made He a woman, and brought
her unto the man : and Adam said, This is now bone of my
bones and flesh of my flesh ; — therefore shall a man leave his
father and his mother, and shall cleave unto his wife : and they
shall be one flesh." And the Apostle St. Paul gives a com
mentary hereon in his Epistle to the Ephesians ; 3 for he saith,
" Christ also loved the Church, and gave Himself for it ; that
He might sanctify and cleanse it with the washing of water by
the word, that He might present it to Himself, a glorious
Church, not having spot, or wrinkle, or any such thing; but
that it should be holy and without blemish." " He that loveth
his wife, loveth himself; for no man ever yet hated his own
flesh ; but nourisheth and cherisheth it, even as the Lord the
Church : for we are members of His body, of His flesh, and of
His bones." And then, repeating the words of Adam, " for
this cause shall a man leave his father and mother, and shall be
joined unto his wife, and they two shall be one flesh. This is
a great mystery : but I speak concerning Christ and the
Church." Oh ! glorious mystery of the Church's calling, to be
of His flesh and of His bones ; although distinct and separate
1 i Cor. vi. 19. 2 Gen. ii. 21 — 24. 3 Eph. v. 25 — 32.

The Great Testimony. 363
from Him — ever infinitely inferior in respect of the dignity of
His Divine Person, — yet for ever raised to His throne, and
partner of His glory ! Oh ! infinite condescension of the
adorable Son of God, through His own sacrifice and sufferings
to present us unto Himself, a glorious Church, without spot or
wrinkle ! It shall be accomplished in His gathered people,
and the voice of many thunderings shall proclaim " Halleluia,
for the Lord God omnipotent reigneth : let us be glad and
rejoice, and give honour to Him, for the marriage of the Lamb is
come, and His wife hath made herself ready." 1 And the time
must arrive when this word shall be fulfilled, for it is written in
the Scriptures of truth concerning the future glory of the Church :
and it is her highest duty to hold fast the hope of this glory ;
to seek to be prepared to meet her Lord, her Spouse : to long
for His appearing, when He who is now at the right hand of
the Father, having gone before to prepare a place for His dis
ciples, shall come again and receive them to Himself, that
where He is, there they may be,2 beholding His glory, invested
with His glory;3 for they shall be like Him, they shall see
Him as He is.4 Oh ! as the travailing woman (such is the
figure which the Lord Himself prophetically depicteth for His
disciples, while He should be away), as the woman when she
is in travail hath sorrow, because her hour is come, so should
they have sorrow until He see them again : and then their
heart shall rejoice, and their joy no man shall take from them.5
Such is the eternal purpose of God in His Church : and the
means for effectuating this purpose — the means by which man,
born in iniquity and conceived in sin, is made partaker of this
salvation — may be comprised under two heads : the sacraments
of fife, and the ministries ordained of God for fulfilling the
functions of that life. These two heads correspond to that
1 Rev. xix. 6, 7. ' John xiv. 2, 3. 3 John xvii. 22—24.
1 1 John iii. 2. s John xvi. 21, 22.

364 Appendix I.

twofold purpose of God just pointed out ; His purpose,- namely;-
in man considered abstractedly; and, in the Church con
sidered as the body of Christ, the bride to be prepared for His
coming : they correspond in like manner to the twofold work of
Jesus Christ on earth ; His life in flesh, wherein He was our
example, holy, harmless, separate from sinners ; and the witness
which He bore^to God as the Revealer of the Father, the Doer
of the Father's works, the Bearer of His message, the Intro
ducer of the Dispensation of the Gospel unto men.
The sacraments ordained of Jesus Christ, and having more
direct and immediate reference to that life which God hath
given to us in His Son, are, the sacrament of baptism, ordained
for communicating the same by regeneration from the Lord
Jesus Christ, who is the second Adam, the quickening Spirit ;
and the sacrament of the Lord's supper, whereby the same life
is sustained, reinvigorated, and renewed, and its manifested
activity is effectually insured.
In the sacrament of Baptism, God doth use the element of
water, for the washing away of sins, and for saving us (in the
answer of a good conscience towards God) by the resurrection
of Jesus Christ.1 It is the washing of regeneration, whereby
God of His great mercy saveth us ; 2 for we, who were dead in
trespasses and sins,3 are therein born again of the Holy Ghost : 4
the sons of God, born not of blood, nor of the will of the flesh,
nor of the will of man, but of God ; 5 and by the communica
tion of that life we become verily and indeed members of the
risen Lord Jesus Christ,6 over whom death hath no more
dominion ; living branches of the true vine : 7 and so St. Paul
reminds us, in his Epistle to the Romans, that we are buried
1 1 Peter iii. 21. 2 Titus iii. 5. 3 Ephes. ii. 1—5.
4 John iii. 5. « John i. 12, 13. 6 Ephes. v. 30.
' John xv. 5.

The Great Testimony. 365
with Christ by baptism into death, that, like as Christ was raised
up from the dead by the glory of the Father, even so we also
should walk in newness of life ; and that, knowing that our old
man is crucified with Him, that the body of sin might be
destroyed, we are to reckon ourselves to be dead indeed
unto sin, but alive unto God, through our Lord Jesus Christ.1
In the sacrament of the Holy Communion, the life which
hath been thus bestowed is continually nourished, by eating of
the flesh and drinking of the blood of Jesus Christ. The
bread which is broken in the Church of Christ is verily and
indeed the communion of His body,2 from which the life was
poured out upon the cross, but in which, now raised from the
dead, the risen and glorified body, resides the eternal life.
The cup which is blessed in the Church of Christ is verily and
indeed the communion of His blood, and therein the faithful
are made to drink into that one Spirit ; 3 it is the wine of the
kingdom,4 the wine of joy and gladness, the cup of salvation.
And this is the true and proper and ordained efficacy of this
holy sacrament, that, by the mighty operation of God, the living
members of the body of Christ are brought into such nearness
of communion, such oneness with Him, such mutual indwelling,
He in them and they in Him, such fellowship of His power
and grace, — that the virtues of His glorified humanity should
as naturally and spontaneously be put forth through them, as
grapes by the living branches of a vine ; they are pledged to
show forth the very life of Christ in mortal flesh, as it is
written, — " He which saith, he abideth in Him, ought himself
also to walk even as He walked ; " 5 and again, " whoso eateth
my flesh, and drinketh my blood, hath eternal life, and I will
raise him up at the last day." " He that eateth my flesh and
drinketh my blood dwelleth in me, and I in him." " As the
1 Rom. vi. 4— 11. 2 I Cor. x. 16. 3 I Cor. xii. 13.
4 Mark xiv. 25. 5 I John ii. 6.

266 Appendix I.

living Father hath sent me, and I live by the Father, so he that
eateth me, even he shall live by me." J
Baptism alone marks off the Church from the world ; every
distinction, by which the people of God are represented as
only a part of the baptized, is an invention of men, making
covenants of their own with God, and usurping His judgment.
By the flesh" and blood of Jesus Christ alone do His people
live ; and any other means of support, which supersedes this,
is also a mere expedient of men, feeding upon husks, and feed
ing themselves without fear.2 For the Church of God is not a
fleeting, fluctuating, intangible abstraction, dependent upon the
separations, the confederacies, the opinions, or the actions of
men ; but a certain and stable constitution of G'od, brought into
being by His act, and standing by virtue of visible and tangible
symbols ordained by Him ; and those visible and tangible
symbols, in themselves and to the senses of men so utterly
inadequate to effect any spiritual work, are the test and trial,
and, duly received, are the very triumph of faith ; a constant
memorial and effectual demonstration that the existence, form,
and continuance of the Church proceed from God alone, and
in no way from the men who compose it. And they are not
empty signs of unreal things ; neither are they merely the most
suitable forms devised by God or adopted by convention of
men for the expression of spiritual truths ; nor yet are they
merely commemorative of blessings otherwise or collaterally
obtained, or invisibly enjoyed ; but they are present actings of
Christ in the midst of His people, and do operate that which
they express ; they are sacraments, sure pledges of His love and
faithfulness in bestowing the blessings by them, the which He
ordained them to convey. They seal by their very administra
tion the covenant of God, the blessings contained in that cove
nant, and the responsibilities involved therein; so that every
1 John vi. 54—56. 2 Jude 12.

The Great Testimony. 267

baptized man shall be judged by the covenant as one who hath
received the. life of God, and every one who has partaken of
the bread and of the wine shall be judged as a partaker of the
body and blood of the Lord, and can find no retreat, but only
a progress onward, either to perfect salvation, or to utter and
eternal apostasy.
But these holy rites can only be administered, according to
the law of God's Church, by those who have received authority
thereto; and this authority can proceed only from the Lord
Jesus Christ, the Head of His Church, either directly, or
through those whom He useth for conferring it. We come
therefore to the second class of those means, by which God's
purpose iri the Church is effected ; namely, the ministries
ordained of God, by which the Lord Jesus Christ ministers in
His Church, for the perfecting of the saints, and for bearing
witness to the world.
But we first observe that the Lord Jesus Christ, the Head
of His body the Church, is distinct from all other beings, and
none other is like Him. He hath fulfilled that specific work
which He wrought for man's salvation, and no other work, nor
that work in any other way, because such specifically was the
Father's will : it was so, because exactly adapted to the end to
be attained ; and therefore in no other way could that end have
been attained according to God's purpose. So also is it with the
Church, the body of Christ : none other can be the body of Christ,
and therefore none other can be like it. It is what it is, by God's
ordination and constitution, for the accomplishment of a specific
end and purpose, and is adapted in all the completeness of its
parts to that end. If therefore God's purpose is to be accom
plished, the Church cannot be different from, or other than, that
which He constituted it ; and if at any time it have deviated
from its original constitution, if the instrumentality ordained of

368 Appendix I.

God be in any of its parts deficient, that deviation must be over
ruled and corrected, and that which has become defective must
be restored. The time must arrive when this purpose shall be
accomplished, and in the way and by the means which God
hath indicated ; for His Church shall never fail — it is the body
of His Son; therefore, when that time arrives, the Church shall
be found comprising the total instrumentality with which God
furnished it, and manifested in the full proportion of all those
parts, in which He constituted it at the beginning.
Again, the witness which God giveth of Himself to the
world is not by a confused and heterogeneous mass ; but by one
harmoniously organized, visible body. God is unchangeable ;
and the character of the Church can no more be changed, than
the character of Him who ordained it in all its parts. Its
character is such as He Himself describes in His word ; and no
assembly, confederacy, association, or body, of any kind what
soever, or what name soever it may take, is the Church of God
as it is in His contemplation and purpose, unless it answer the
description He has given of it.
Now the apostle .Paul, as in many passages' of his epistles
casually and unconnectedly, so most fully and distinctly in his
first epistle to the Corinthians and in his epistle to the
Ephesians, declares what is the constitution of the Church
as framed of God, what are its principal memberships and
parts, and what is the end and purpose to be accomplished
in the Church by the co-operations and mutual ministrations
of those several parts ; from whence we extract the following
passages :— In his first epistle to the Corinthians, the twelfth
chapter, after setting forth the diversities of gifts in divers men,
in the body of Christ, (the which he illustrates under the figure
of the human body, and that body he declares " is not one
member, but many members, yet but one body," whereof each,

The Great Testimony. 369
hath need of all the others,) he saith, " Now ye are the body of
Christ, and members in particular — and God hath set some in
the Church ; first, apostles ; secondarily, prophets ; thirdly,
teachers ; after that, miracles ; then gifts of healings, helps,
governments, diversities of tongues." 1 And in his epistle to the
Ephesians, the fourth chapter, he saith, " There is one body,
and one spirit, even as ye axe called in one hope of your call
ing ; one Lord, one faith, one baptism ; one God and Father of
all, who is above all, and through all, and in you all. But unto
every one of us is given grace according to the measure of the
gift of Christ. AVherefore He saith, when He ascended up on
high, He led captivity captive, and gave gifts unto men." " And
He gave some, apostles ; and some, prophets ; and some,
evangelists ; and some, pastors and teachers ; for the perfecting
of the saints, for the work of the ministry, for the edifying of
the body of Christ : till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ : that
we henceforth be no more children, tossed to and fro, and
carried about with every wind of doctrine, by the sleight of
men, and cunning craftiness, whereby they lie in wait to deceive ;
but, speaking the truth in love, may grow up into Him in all
things, which is the head, even Christ ; from whom the whole
body, fitly joined together, and compacted by that which every
joint supplieth, according to the effectual working in the
measure of every part, maketh increase of the body unto the
edifying of itself in love." 2
Of the four classes or orders of men, under which, in the
last passage quoted, the apostle sums up the ministries of the
Christian Church, including those expressly mentioned in the
former passage quoted, each one is, as we know, for a special
and specific work, which work cannot be efficiently fulfilled by
1 I Cor. xii. 27—31. 2 Ephes. iv. 4—16.
VOL. I. B B

370 Appendix I.

any of the others, forasmuch as each is the specific and eter
nally ordained instrument and ordinance, by which God would
fulfil its appropriate work ; and each has its distinct and respect
ive relation to man, each has its several work to effect in
every man, and each has its respective correspondence to
the varying characters of men. One man is more open to
the influence of authority and wisdom, which is the specialty
of the apostle ; the conscience of another is more readily
convicted by prophetic utterance ; J a third is more easily
persuaded by the hearing of the glad tidings, preached by
the evangelist; while others are fitter subjects for the care
of the pastor and readier disciples of the teacher, at whose
feet they find themselves sitting in the first moments of
spiritual consciousness. And this is as true of the operation of
these ministries within the border of the Church, as to the
world without : the saints must be perfected, not only by the
indirect, but by the direct ministration of each of these minis
tries, and so the work of the ministry, internally, as well as
externally,' be fulfilled. It is not through the instrumentality
of any one or two, but by receiving the blessing of all, that the
child shall grow up into the perfect man ; forasmuch as it is
God's law and ordinance in His Church, that by these four
means, and neither by more nor by fewer, that growth shall be
attained. For these are each and altogether necessary to the
revealing of God and the showing forth of His glory ; they are
the gifts, in the giving and receiving whereof God the Lord
vouchsafes to dwell among men ; 2 and to this very end they
were given. In other words, they are the ordinances, whereby
the essential goodness and blessings which are in God are mani
fested to the world, and poured into the bosom of the Church.
They were ordained of God, because exactly adapted to those
very ends, or rather they are the necessary and so the eternally
ordained channels, whereby that Divine Goodness and those
1 I Cor. xiv. 25. 5 Psalm lxviii. 18.

The Great Testimony. 371
blessings find their spontaneous means of manifestation and
conveyance to man : and so far forth as they are withdrawn, and
are not all and each existing in full exercise, His goodness is
obscured, His blessings intercepted in their passage to the
Church, and the Church fails to be the dwelling-place of God,
the abode of His glory, and the declarer of His manifold
wisdom to the principalities and powers in Heavenly places.1
Therefore was it that the Lord Jesus Christ, the revealer of
the Father (for every one who saw Him had seen the Father2),
did bear in Himself all these offices when upon earth. He was
the Apostle of our profession,3 the Sent of God,4 filled with
wisdom of God, in words of wisdom and holy doctrine, in
wisdom of conduct and rule ; He was the Prophet mighty in
word and in deed,5 the revealer of the mysteries of God, the
interpreter of His word ; He was the Evangelist, the preacher
of the Gospel to the poor, the anointed healer of the sick,6 the
wounded, and the maimed ; He was the good Shepherd who
laid down His life for the sheep, the teacher sent from God.7
In like manner God is still to be revealed by Christ Jesus, in
His body the Church. Christ Himself is at the right hand of God ;
He alone is the container of all the fulness of God, and concentres
in Himself all the rays of the Divine Glory : " for it pleased the
Father that in Him should all fulness dwell." 8 And all we
receive only out of His fulness, and grace answering to grace,9
and each one of us only according to our measure ; (for, saith
the apostle, " as we have many members in one body, and all
members have not the same office, so we, being many, are one
body in Christ, and every one members one of another," and
our gifts do " differ according to the grace that is given to us." 10)
1 Ephes. iii. 10. 2 John xiv. 9, 10. " Heb. iii. 1.
4 John iii. 34. 5 Acts iii. 22. 6 Isaiah lxi. 1 ; Matt. xi. 3—5.
7 John x. 11. 8 Col. i. 19. ° John i. 16, 17.
10 Rom. xii. 4 — 6.

373 Appendix 1.

Whence it follows that all the four offices, whereby God should
be known and communicated, and which were centred in Jesus
Christ, must still be exercised in His Church, and each by
separate members ; and as at the first by these in His own
person He witnessed to the world, He gathered His children,
He blessed and comforted those He had gathered : so also by
these in His Church, until the consummation of the age, He
shall continue to witness, to gather, and to bless ; yet not
through the agency of any one man, for that would be to make
that man the container of the incommunicable fulness, which
the Lord Jesus Christ Himself alone can be ; but by distribut
ing unto the several members, and exercising through them,
those several offices, each fulfilling his own functions, and no
one usurping the functions of another ; otherwise the proprie
ties of the several parts of the body would be violated, and one
member would be enabled to say to another, " I have no need
of thee." 1
For the Church is not a phantom of the imagination, nor is
it merely a figure of speech to call it the " body of Christ," or
its several parts members of that body ; the Church is a reality,
visible, tangible, definite — a community of men disposed in
various relations one to the other, and to Himself, their head, in
so true and real an union, that the human body can only imper
fectly represent, nay is but an outward type and shadow of the
Church, which is the great original and archetype in the mind
and purpose of God. Nor are these gifts which He received
for men, and gave to men, impersonal influences, nor abstrac
tions; but they are themselves living men, by whom the fulness
which is in Himself is, by the operation of the Holy Ghost,
dispensed unto the Church ; therefore saith the apostle, " When
He ascended up on high, He gave gifts (co>ara) unto men,
and He gave some men (tovq fiev, not ra) (men. not gifts),
1 I Cor. xii. 21.

The Great Testimony. 373
apostles ; and some men, prophets ; and some men, evangelists ;
and some men, pastors and teachers." 1
And again, they are not given for a time which hath already
expired — the object to be attained by them hath not yet been
accomplished, and by them alone can it be accomplished ; for
the saints are not yet perfected ; the work of the ministry hath
not yet found its termination ; the body of Christ is not yet
edified; the whole people of God have not yet arrived in
unity of faith unto the perfect man, the measure of the
stature of Christ's fulness ; the Church hath not as yet been
prepared as a spotless virgin, for the marriage of the Lamb.2
And until these ends be accomplished, and that which is per
fect be come,3 the instruments of God's appointment for effect
ing them cannot be dispensed with, and ought not to be
suspended in their operations. This will appear more evident
from a consideration of the distinct offices of these several
ministries. Scripture discloses to us that the distinct and definite objects
for which apostles were bestowed are— to be the heads under
Christ, and supreme rulers of the Catholic Church ; to be the
fountains and the teachers of the doctrine of the Church ; and
lastly, to bestow the Holy Ghost by the laying on of their
hands, whether for sealing all who believe, or for ordaining the
Ministers of the House of God. And in the third and last of
these functions the two former are virtually involved ; for the
ordinance through which the Holy Ghost is ministered unto the
Church, in anointing the priests of God, in sealing and confirm
ing the saints, and imparting the gifts of the Holy Ghost as the
Spirit willeth to divide them to every man severally, must needs
be that through which those ministers and all the outward
matters of administration shall be ordered, and the mind of the
1 Ephes. iv. II. 2 Rev. xix. 7. 3 I Cor. xiii. 10.

374 Appendix I.

Church shall be directed and informed. These functions none
other can fulfil, so far as is revealed in Scripture, save apostles*
and those only who are immediately and personally delegated
by them. To apostles these duties were entrusted by^the Lord
Himself. Hence on them was conferred the power of the keys,
of loosing and binding x on earth ; the emblem and the pledge
of that supreme rule which Jesus administered, yea and shall
ever administer, by them. Hence He retained them near unto
Himself, that He might instruct them, not in public only, but
in private. He cleansed them by His word,2 before His pas
sion, and abode with them after His Resurrection until the day
in which He was taken up,3 committing His commandments
unto them, speaking of the things pertaining unto the kingdom
of God, opening their understandings that they might understand
the Scriptures,4 and giving to them, and directly and immedi
ately to them alone, and to none other except through them,
" to go and make disciples of all nations, baptizing them, and
teaching them to observe all things, whatsoever He had com
manded them." 5 And hence in the last hours which He spent
with them on the eve of His passion, He gave to them the
promise of the Comforter, the Holy Ghost;6 for which promise,
at His ascension, He bade them again to wait. Apostles, and
apostles alone, are in Scripture declared to be the centre of
authority, of doctrine, of unity in all things, to the visible
Church of Christ on earth, until His second and glorious appear
ing " to those that look for Him without sin unto salvation."
And accordingly, in the history of the Church in the Acts of the
Apostles, it is declared that the converts at the first continued
steadfastly in the apostles' doctrine and fellowship : 7 thus was it
that the possessors of lands and houses, when they sold them,
brought the prices and laid them at the apostles' feet : 8 thus it
1 Matt. xvi. 19 ; xviii. 17, 18. 2 John xv. 3. 3 Acts i. 3— II.
4 Luke xxiv. 45. » Matt, xxviii. 18—20 ; John xx. 21—23.
B John xiv., xv., xvi. 7 Acts ii. 42. 8 Acts iv- 34.

The Great Testimony. 275
was that when the office of deacons should be brought out, it
was " the Twelve," who called the multitude together ; x and thus
when the Church was scattered by persecution, the apostles
abode alone at Jerusalem.2 Apostles are the foundations of the
Church;3 not of this Church, or of the other, but of the One,
Holy, Catholic Church, hence Apostolic : — they are the base
whereon the lively stones should be builded, and the perpetual
means of sustaining and upholding the fabric of the Living
Temple, the Church, in unity of spirit and life, of doctrine, and
of government. Such is the office of apostle, as plainly laid down in
Scripture, and therein declared to be exercised. And the
office of prophet is as distinct and as well defined. The
prophet is the channel whereby the secret mind of God is
brought into the Church by revelation ; not in the form of
doctrine — the doctrine of the Church is " the apostles' doc
trine;" — not in the way of commandment, — "Be mindful,"
saith St. Peter, " of the words which were forespoken by the
holy prophets, and of the commandment of us the -apostles
of the Lord and Saviour ; " 4 — but, for conveying the light
of God whereby apostles may know how they should direct
their course in exercising rule in the Church of Christ ; for
opening the hidden mysteries contained in the law and in the
prophets of the Old Testament, in order that apostles may
minister them forth in holy doctrine to the Church ; — and in
those respects fulfilling the same office, and acting personally
and directly to apostles in the same relation, which the prophets
of old fulfilled, and which the dispensation of the law sustained,
to the Apostolical Church, the Church of the baptized; for,
saith St. Peter, " unto the prophets it was revealed, that not
unto themselves, but unto us, they did minister the things,
1 Acts vi. 2. 2 Acts viii. I.
3 Ephes. ii. 20 ; Rev. xxi. 14. 4 2 Peter iii. 2.

376 Appendix I.

which are now reported unto you by them which have preached
the Gospel unto you, with the Holy Ghost sent down from
Heaven ; " 1 — and lastly, for declaring the mind of God concern
ing His servants whom He would use in the ministry, which
predicted mind the apostles may effectuate by ordination ;
wherefore St. Paul saith in his Epistle to Timothy, " This charge
I commit unto thee, son Timothy, according to the prophecies
which went before on thee, that by them thou mightest war a
good warfare ; " 2 and again he saith, " I put thee in remem
brance that thou stir up the gift of God which is in thee by the
laying on of my hands ; " 3 and again, " Neglect not the gift that
was given thee by prophecy, with the laying on of the hands of
the presbytery." 4 And in all these particulars prophets are, as
it were, the complements to apostles as the foundations whereon
the Church is builded ; the channels to convey the mysteries,
of which apostles are the stewards ; the light shining in a dark
place, by which they may guide their footsteps.5
The evangelist is a third gift, defined by as distinct and
separate limits as the two former ; the preacher of the Gospel,
ordained thereto by apostles, and receiving his mission from
them 6 — sustained and nourished, fitted and furnished, in the
bosom of the Apostolic Church, and thence carrying forth both
the light of the truth and the power of the life — bearing the
tidings of the coming kingdom, and so of the coming judgment,
and the news of the ordained refuge, the Church of Christ,
wherein alone is salvation — and as he goes " healing the sick,
casting out devils, raising the dead " — and when, by preaching
of the word, confirmed by the signs and miracles which God
should work by him, he has drawn the hearts of the hearers to
be joined to the Church, receiving them by baptism into the
Church : having accomplished this, his office is fulfilled ; and
1 1 Peter i. 12. 2 1 Tim. i. 18. • 2 Tim. i. 6.
4 1 Tim. iv. 14. 5 2 Peter i. 19. 6 Rom. x. 15.

The Great Testimony. 377
straightway he proceeds on his mission of preaching the Gospel
in other places, as may be seen in the example of St. Philip the
evangelist, recorded in the eighth chapter of the Acts.
While such are the duties pertaining to the three ministries
already mentioned — the evangelist, to gather out of the world
those who should believe his word, and by baptism to impart
unto them the spiritual life, which is God's sure gift and cove
nanted promise to those who believe ; 1 the apostle and prophet,
to be the foundation, and the former to be the master-builder
upon the only true foundation, Jesus Christ — the children of
God, thus born into the Church, are committed to the super
vision and care of the pastors and teachers ordained to this
ministry by the hands of apostles.2 These are they who, under
apostles, are the ordinances for spiritual rule over the baptized,
the guardians of their souls, as it is written, " Obey them that
have the rule over you, and submit yourselves ; for they watch
for your souls, as they that must give account."3 And again,
" Know them which labour among you, and are over you in the
Lord, and admonish you."4 By them also is the flock of God
nourished with wholesome words of doctrine received from
apostles, and the sheep and lambs of Jesus Christ are fed : as
saith St. Paul to the elders of Ephesus, " Take heed unto your
selves, and to all the flock, over the which the Holy Ghost
hath made you overseers, to feed the Church of God which He
hath purchased with His own blood." 5 And again St. Peter,
to whom the Lord had specially given the same blessed charge,
" The elders which are among you I exhort, who am also an
elder,"—" Feed (or tend as a shepherd) the flock of God which
is among you, taking the oversight thereof;"— "And when the
Chief Shepherd shall appear, ye shall receive a crown of glory
that fadeth not away." 6 And while the apostles bear the rule,
1 John i. 12. 2Actsxiv. 23. 3 Heb. xiii. 17.
4 1 Thess. v. 12. 5 Acts xx. 28. 6 1 Peter v. 1—4.

378 Appendix I.

and dispense the food of instruction, and minister the Spirit, in
the universal Church (and they were in the beginning the con
stituted priesthood, the pastors and teachers) ; these are the
channels for the conveyance of the like blessings within the limit
of their office, and subordinately to apostles; not ministering
where they list, but to " the flock which are among them," and
" among whom they are." 1 ;-„
In the earliest days of the Church at Jerusalem, the only
two offices distinctly brought into operation were apostleship,
the head of rule ; and deaconship,2 the head of obedience ; — the
lepareia, and the dicucovia. But the increase of the numbers of
the faithful, even at Jerusalem,3 and the diffusion of the Gospel,
and the gathering of distinct communities in other places,4
demanded the services of others in the priesthood. And hence
as a necessary consequence, and as a natural law of each dis
tinct community, resulted the Hierarchy of the Christian Church,
complete in every several community, and with all the neces
sary relative subordinations, and proper duties of each several
rank of ministry. But then all these are the fulfilment of the
office of pastor and teacher to particular bodies of the baptized,
and the means of bringing it down to every one individually :
for though the priesthood, episcopate, and pastorship of the
Christian Church are one, the essential characteristic of this
fourth order of ministry is, that while the apostles are shepherds
and overseers with universal jurisdiction, and with supreme
authority, this is invested with authority derived from apostles,
and bestowed for the purpose of being exercised in a limited
province, and therefore is necessarily subject to the apostles.
An apostle who should become a bishop, so far as he restricted
his pastoral duties to a local district or limited number of per
sons, would (as a pastor) appear no longer in the character of
1 1 Peter v. I, 2. 2 Acts vi.
3 Acts xv. 2. * Acts xiv. 23.

The Great Testimony. 370
apostle, but in that of bishop. And a bishop, who should claim
universal jurisdiction, ceases from the distinctive character of
a bishop, and assumes to be an apostle. Thus it is that, by the
constitution of the Church of God, the one priesthood finds
its universal development in the apostleship, its limited and
particular exercise in the ministers of churches particular— the
apostles, the one priesthood and universal episcopate ; the pas
tors and teachers in their several grades, associated with them
in that one priesthood for fulfilling the priestly office in all
the churches of the saints. And as no one bishop, so not all
bishops together, can fulfil the precise and definite office and
continuous duties of apostle. Not only is it impracticable in the
very nature of things, but God hath assigned to them their own
place and duty — and apostles, not bishops, are God's ordinance
for apostolic work. There would still be wanting that universal
ministry which shall sum up, and express, and be the outward
function of the whole, just as all the members of the body to
gether do not constitute a man, but must be summed up in his
head, which is different and distinct from all his other members.
Thus Jesus in the heavens ministers, through apostles, the func
tion of supreme rule and dispensation of the Spirit of Life, unto
all in the universal Church.
For besides the difference in respect of jurisdiction, there is
this further distinction between the office of apostle, and the
offices of subordinate pastors, and the other ministries ; that,
while every ministry is a ministry of Life, the Apostolic Ministry
is the ministration of the Spirit of Life immediately from the
Lord Jesus Christ, and thus becomes the source and strength of
every other ministry. It is the ordinance for bestowing the
Holy Ghost, whose gifts are to be exercised by all ministers, yea
by all the baptized. It is the office wherein the Lord Jesus
Christ is made known as the Baptizer with the Holy Ghost.1
1 Matt. iii. II.

380 Appendix 1.

He alone has the Holy Ghost to bestow ; and by apostles alone,
according to the original constitution of the Church, did He
bestow Him. And therefore when Philip had preached the
Gospel with great miracles and signs at Samaria, and multi
tudes believed and were baptized by him, it was yet necessary
that Peter and John should go down from Jerusalem, that, with
imposition of hands and prayer, the disciples might receive the
Holy Ghost.1 Lastly, this distinction must also be noticed, that
inasmuch as apostles were the containers of all other ministers,
the basis on which all others rest in the Lord ; inasmuch as
through them the gift of the Holy Ghost, the Spirit of Unity,
was dispensed, and from them the One Faith proceeded, and
by them the unity of that Faith and of discipline was preserved ;
— therefore, while the number of those standing in the other
offices in the Church is from the very nature of those offices
unlimited, there was an equal necessity in the nature of this
office, that the number of the apostles should be limited ; for
universal rule cannot stand in an undefined or unlimited
number. Not that the number of those who should successively
stand in the office was limited ; for all Scripture and the undis
puted traditions of the Church do plainly show, that more than
twelve men in the first ages laboured as apostles : but the very
name whereby they were named, " The Twelve ; " the future
office of the Apostles of the Circumcision in judging the Twelve
Tribes of Israel ; 2 the election of St. Matthias to make up the
complete number;3 and many other considerations to be
gathered from Holy Scripture and the traditions of the Church,
do all lead to this conclusion, - that the Apostleship was
Twelvefold. These then are the principal ministries of the Body of
Christ, but these are not the body. They are the active mem
bers inserted in the body, and deriving through the body all
1 Acts viii. 14 -17. 2 Matt. xix. 28. ' Acts i. 15—26.

The Great Testimony. 381
their vigour, activity, and life. That body is the great company
of the baptized, who are not merely the subjects of these minis
tries (although they be so, when viewed as the flock of God,
committed to the care ' of pastors) : for the Catholic Church
being seen in its totality, the ministers of God are servants of
the baptized for Christ's sake ; 1 and as these are filled with
the life and Spirit of God, with holiness and goodness and
truth, so the ministers do fulfil their several duties. It is the
Church, not any twelve men, which is Apostolic. It is the
Church wherein the Holy Ghost doth dwell, who is thus
conferred through Apostles, ministered by all the ordinances,
and manifested in all the sealed members of Christ. And the
question is not whether one man shall take one office of dignity,
and another the other, for selfish ends of aggrandizement or
pleasure ; but whether the Church (not to say the unconverted
world) hath not a right to Apostles, Prophets, Evangelists,
Pastors, and Teachers. The baptized have God's word and
covenant that they shall receive the Holy Ghost ; and therefore,
that Apostles through whom He is ministered shall be a stand
ing ordinance, a perpetual ministry. The baptized who have
received the life of God — who are the family of God — have a
right to all the means of grace which He provided in His House,
as He constituted it at the beginning ; "for the gifts and calling
of God are without repentance." 2 These constitute the Body,
and by the mutual action of every part thereof, each having
need of all the other, and drawing forth the virtue of the Lord
through all the other (the virtue through each, which each is
the appropriate ordinance to convey), the communion of joy
and life should have been maintained, and the whole body have
grown together, making increase of itself. Thus it had begun
to be even in the very birth and first days of the Church, as it is
recorded. All that were baptized " continued steadfastly in the
Apostles' doctrine and fellowship, and in breaking of bread
1 2 Cor. iv. 5. 2 Rom. xi. 29.

382 Appendix I.

and in prayers. And fear came upon every soul ; and many
wonders and signs were done by the Apostles. And all that
believed were together, and had all things common ; and sold
their possessions and goods, and parted them to all men, as
every man had need." " And they, continuing with one accord
in the temple, and breaking bread from house to house, did eat
their meat with gladness and singleness of heart, praising God,
and having favour with all the people. And the Lord added to
the church daily such as should be saved." 1 " And the multi
tude of them that believed were of one heart and of one soul :
neither said any of them that ought of the things which he
possessed was his own ; but they had all things common. — And
with great power gave the Apostles witness of the "resurrection
of the Lord Jesus : and great grace was upon them all." 2 And
again at a later period writes the apostle Paul, " Though absent
in the flesh, yet am I with you in the Spirit, joying and
beholding your order, and the steadfastness of your faith in
Christ."3 The unity, the love, the faith, the power, and the
growth were made manifest to all men ; man was blessed, and
God was glorified.
Such a Church is the witness of God, and to such God beareth
witness. The testimony of two is true. As under the law no
man could be put to death except under two or three witnesses,4
so it is His eternal purpose in the Church by a twofold witness
to condemn the world of the ungodly, " which is reserved unto
fire against the day of judgment and perdition of ungodly
men." Our Lord Jesus Christ in the days of His flesh spake
that which He knew, which He had seen and heard, and
obeyed the will of His Father ; and so He bore witness of God.
— But His Father also which had sent Him bore witness of
Him, by the mighty works which He gave Him to do.5 And
1 Acts ii. 42—47. 2 Acts iv. 32, 33. 3 Col. ii. 5.
4 Deut. xvii. 6; xix. 15. « John v. 37; viii. 17, 18; x. 38.

The Great Testimony. 383

in like manner when the baptized bear witness of Jesus,
speaking in faith and obeying Him in holiness, God also beareth
witness of them as the people of Christ, by the Holy Ghost,
who personally dwells in the Church, working and speaking by
whom He will — confirming as a second witness the testimony
contained in every work of Faith. So it is written, " When the
Comforter is come, whom I will send unto you from the Father,
even the Spirit of Truth, which proceedeth from the Father,
He shall testify of Me : and ye also shall bear witness, because
ye have been with Me from the beginning." J And again, " We
are His witnesses of these things ; and so is also the Holy
Ghost, whom God hath given to them that obey Him." 2 And
again, " How shall we escape, if we neglect so great salvation ;
which at the first began to be spoken by the Lord, and was
confirmed unto us by them that heard Him ; God also bear
ing them witness, both with signs and wonders, and with divers
miracles, and gifts (distributions) of the Holy Ghost, according
to His own will?"3 Without this twofold testimony, the
Church does not complete her declaration of God manifest in
flesh ; the ministry of Grace is not fulfilled ; and the world is
not left without excuse. But when God gives power unto His
people thus to witness, there is no more to be done by Him for
men, because He saveth by His Church; and He hath no
more witness to take against man, because He witnesseth by
His Church. And then the world shall fill up its cup — judg
ment shall linger no more — and the faithful, with Jesus the
Faithful One, shall adjudge the faithless to the second and
eternal death.
This is that Church in its original constitution and essential
form, founded upon a rock, against which the gates of Hell
shall not prevail, — to which alone the promises of God were
made, and to which, in the persons of men bearing the office of
1 John xv. 26. 2 Acts v. 32. 3 Heb. ii. 3.

384 Abpendix T.

apostle, the words of Jesus Christ were addressed, " Lo, I am
with you always, even to the end of the world." 1 This is the
One, Holy, Catholic, and Apostolic Church; wherein
God's laws should be obeyed, His will should be done, His
praises celebrated, [His name glorified, His worship offered
in Spirit and in Truth ; 2 and the prayers of all saints, the
supplications, intercessions, and giving of thanks for all men,
should ascend as incense before the throne of God.3
It is One — United in every member by one life, proceeding
from one source, and nourished by one and the same holy food.
United under one administration, in ordinances given at the
beginning, and never to be exchanged without sin against God,
and loss to itself. United by one Spirit of glory in the midst of
it, even as the glory in the midst of the camp of Israel, in the
Sanctuary of the Tabernacle. One inwardly and one outwardly;
one in mind, one in heart, one in spirit, one in word, one in ordin
ances, one in faith, one in worship, one in administrations ; — one
as a vine is one tree, and not another ; — one as a temple is one,
and not another ; — one as an human body is one, and not
another ; — one as the only individual of its kind ; yea one, as no
other body in existence is one ; even one as God the Father
and the Lord Jesus Christ are one — as it is written, " That they
all may be one ; as Thou, Father, art in Me, and I in Thee,
that they also may be one in Us : that the world may believe
that Thou hast sent Me. And the glory which Thou gavest
Me I have given them ; that they may be one, even as We are
one ;— I in them, and Thou in Me, that they may be made
perfect in One ;. and that the world may know that Thou hast
sent Me, and hast loved them, as Thou hast loved Me."4
It is Holy— as becometh the bride of Him who is the Holy
One of God ;—Holy, as the living sacrifice, Holy and accept-

Matt. xxviii. 20. 2 j0hn iv. 23, 24.
I Tim. ii. 1 ; Rev. viii. 3, 4. * John xvii. 21—23.

The Great Testimony. 385
able, presented continually unto God the Father by the true
High Priest who is at His right hand ; — Holy, as the dwelling-
place of the High and Holy One, who dwelleth in the Church,
as it is written : " I will dwell in them, and walk in them ; and
I will be their God, and they shall be my people."1 Holy,
because of the Holy Ghost, — the Spirit of life from the Father
and from the Lord Jesus Christ, who createth men anew in the
image of God — the Spirit of Holiness, whose Temple is the
Church. Holy, by bearing the fruits of the Holy Spirit, which
are, " love, joy, peace, long-suffering, gentleness, goodness, faith,
meekness, temperance." 2 Holy, by manifesting the gifts of the
Holy Spirit, which are, "the word of wisdom, the word of
knowledge, faith, the gifts of healing, the working of miracles,
prophecy, discerning of spirits, kinds of tongues, interpretation
of tongues."3 And not only One and Holy, but also Catholic, — diffusive
of its blessings, seeking to embrace all nations, and pour forth
rivers of living water throughout the wilderness of this world ;
teeming with life, and liberal to disperse it abroad ; — full of the
Spirit of God, and longing to pour forth the same upon all men ;
sending her evangelists and pastors, her prophets and apostles,
into all nations to preach the Gospel to every creature, to teach
the ordinances which Christ hath given, to establish righteous
ness and peace upon the whole earth ; — going forth to claim all
men for her Lord, and make all men partakers of His salva
tion ; — saying to all the children of men, " What we have seen
and heard we testify unto you, that ye also may have fellowship
with us : and truly our fellowship is with the Father and with
His Son Jesus Christ."4
And, lastly, it is Apostolic. The One, Holy, Catholic
Church, the Sent of God, freighted with all the good things for
1 2 Cor. vi. 16. 2 Gal. v. 22, 23. 3 1 Cor. xii. 8-10. * I John i. 3.
vol. 1. C C

386 Appendix I.

the world, which are included under the names, one, holy, and
catholic. Apostolic, in form and office; — preserving the ordi
nances as they were given in the beginning, apostles, prophets,
evangelists, pastors and teachers ; — having apostles sent forth,
" not of men, neither by man, but by Jesus Christ, and God the
Father ; " — and, by the laying on of the hands of those apostles,
having all other ministers ordained and all the people filled with
the Holy Ghost. Apostolic, in its whole being and spirit and
actings ; — sent by the Son of God, as He was sent by the
Father ; — coming out from God with fulness of blessings for the;
sons of men, and ever returning unto God to be replenished
with new supplies. Coming forth from God, His apostle indeed,
with His law in her heart, His wisdom in her mind, His truth
upon her tongue, His power for mercy and judgment in her
hands, His peace and love in all her ways — showing to all men
what God is — unfolding His eternal purpose, — interpreting His
deep counsels — holding up the mirror of truth to persons,
families, and kingdoms — showing princes how to rule, teaching
senatorsf wisdom — instructing parents and children, husbands
and wives, masters and servants, kings and subjects, in the
dignity of human nature, as ordained of God to set forth in its
manifold relations the mystery of His being — shining as the
light of the world, setting in order the whole frame-work of
society — and, as the salt of the earth,1 purifying the whole
economy of life, and preserving it from dissolution.
One, Holy, Catholic, Apostolic: not in name only, but,
in reality; not. in form only; but in essence; not in its col
lective, apart from its individual character : but each man
being the member of a Body, which is pervaded in all its parts
with the same characteristics of oneness, holiness, catholicity,
and apostolicity.

1 Matt. v. 13.

The Great Testimony. 387
Thus abiding in the counsel of God, walking with Him as
children of the light, gathering to the body all who shall be
saved, the Church should have been prepared as the Holy Bride,
the first-fruits unto God and the Lamb, " looking for that blessed
hope, and the glorious appearing of the Lord Jesus Christ,"1
when, as Enoch " was translated that he should not see death,
and he was not found, because God had translated him,"2 so in
the Church the mystery of God shall be finished, " we shall not
all sleep, but we shall all be changed, in a moment, in the
twinkling of an eye, at the last trump;"3 — "The Lord Himself
shall descend from Heaven with a shout, with the voice of the
archangel, and the trump of God : then we which are alive and
remain, shall be caught up to meet the Lord in the air : and so
shall we ever be with the Lord."4
We pause from the contemplation of this mighty mystery,
revealed unto the holy apostles and prophets by the Spirit, and
manifested in the Church to this intent, that unto the principal
ities and powers in Heavenly places might be known, " by the
Church, the manifold wisdom of God : '' and we look abroad to
behold in the baptized the antitype of this vision of beauty and
blessedness and glory — a glory which depends not on the
gorgeousness of earthly splendour, but which consists in right-
teousness and peace and joy in the Holy Ghost. — We look for
an united body, the saints of God, manifesting His holiness — ¦
the purity and truth which becomes His children. — We look for
that ministration of the Spirit, more glorious than that of the
law,5 through the various channels ordained in the beginning,
in the completeness whereof God is revealed ; for by the gifts
which He hath given He dwells in His Church. — We look for
an united people, as a body, bearing witness to God in the eyes
of all men, that He is their Father, and they His children, — and
1 Tit. ii. 13. 2 Heb. xi. 5. 3 1 Cor. xv. 51, 52.
4 I Thess. iv. 16, 17. 6 2 Cor. iii. 8.

388 Appendix I.

to whom He giveth witness before all men, by the mighty works
of the Holy Ghost. — We look for these things ; but where can
we discover them ? — The goodly order, framed by God for an
end not yet accomplished, hath been maimed of its noblest
parts and disfigured in its fairest proportions ; instead of going
on unto perfection, the body of the baptized have retrograded ;
they have cast aside, or carelessly let slip, the means which God
had vouchsafed for their perfecting. Had they used the means
aright, the end should have been attained, — " Their line should
have gone through all the earth, and their words unto the end
of the world." 1 That witness should have been the means of
gathering the good seed into the garner, and the chaff unto
the unquenchable fire.2 But the very first office in the Church,
Apostleship, in men, apostles — that fan in the hand of the Lord
whereby He purges His floor, that ordinance whereby He bap
tizes with the Holy Ghost and with fire — hath departed (what
ever partial apostolical ministry may have survived), although
the end qf the gift of apostles remains yet unattained : — the
voice of the Lord in Prophecy through men given to that end,
having been despised or dreaded, hath long ceased to be uttered,
and the people of God have been left to the silence of death ;
the Spirit, being quenched, hath refrained to manifest Himself
as in the days of old ; the Comforter hath ceased to remind
concerning Jesus, those who in heart imagined that they had
need of nothing ; and the powers of the world to come, the
healing of the sick, the casting out of devils, and every other
demonstration that Jesus is Lord, and that the kingdom is at
hand, have all but disappeared, for men have sought to make
this world their rest, and no longer desired the kingdom of
Heaven. Oh for the awakening of the baptized from the long
lethargy in which they have been buried ! for a ceasing from
the petty controversies and divisions, the heart-burnings and

Psalm xix. 4. 2 Matt. iii. 12.

The Great Testimony. 389
oppositions, the Eastern Church against the Western, the Roman
Catholics against the Protestants, wherewith Satan hath dis
tracted their attention — that they may look around and survey
the fearful ruins of many generations ! What section of the bap
tized beareth in its outward lineaments, or in its inward spirit,
the character of the One, Holy, Catholic, Apostolic Church ?
Who can look at the glories of the beginning, and measure
themselves thereby, without shrinking from the comparison?
But, though man may deceive himself, God is not mocked. In
vain He searcheth the face of Christendom for the marks of the
Christian Church. The Churches, called by divers names, furn
ish them not. Unity, the foundation of all the rest, is utterly
destroyed. Without this the others cannot be possessed. The
holiness described in Scripture is that of a body united and
visible,- complete in all its parts, each part in its own measure
manifesting holiness, and all in the measure of every part grow
ing up in holiness. Again, without unity and holiness, catho
licity cannot exist;— an united Church, an holy people, can
alone preach the Gospel to every creature, or teach all nations
to observe all things which the Lord hath commanded, — can
alone cause all men to believe and know, that God sent His
Son to be the Saviour of the world. And lastly, the One, Holy,
Catholic Church, can alone be Apostolic ; for it is in such a
body alone that God hath set, " first Apostles ; " and such alone
can send forth apostles, or other ministers by apostles ordained,
to bear that witness and to communicate that life, for which the
Church was constituted. The Christian body, as it is, can send
forth only the missionaries of a sect, or of many sects, to the
nations of the heathen. It cannot furnish apostles, prophets,
evangelists, pastors, and teachers, to minister from the body the
one Faith and the one Spirit. Tried by the line of judgment
and the plummet of righteousness, it cannot be justified. As
truly as the angels left their first estate, as certainly as the
nations before the flood apostatized and quenched the light

390 Appendix I.

given unto them from God through Adam, as surely as the Jews
who crucified the Lord rejected the counsel of God against
themselves, so truly the baptized have fallen from the glorious
standing wherein God placed the Church at the beginning.1
When at the first the Church was manifested in the visible
Glory of the Holy Ghost, the Lord gave commission unto His
Apostles, who witnessed His ascension, and who were all of the
seed of Abraham, and Apostles to the circumcision, to preach
the Gospel to the Jews first : as spake St. Peter on the day of
Pentecost, " Repent, and be baptized every one of you in the
name of Jesus Christ, for the remission of sins, and ye shall
receive the Gift of the Holy Ghost : for the promise is unto you,
and to your children ;"2 and shortly after in the Temple — " Unto
you first God, having raised up His Son Jesus, sent Him to
bless you."3 The Jews indeed would not' receive this grace,
and the ordinance of Apostle was for them given in vain : yet
that twofold testimony of God, given in His Church in Jerusa
lem, was the means whereby His remnant at that time accord
ing to the election of grace was gathered out, Jerusalem judged,
and the Jews scattered until this day; — "It was necessary,"
said St. Paul and St. Barnabas to the Jews, " that the word of
God should first have been spoken to you .- but seeing ye put
it from you, and judge yourselves unworthy of everlasting life,
lo, we turn unto the Gentiles."4 To the Gentiles then God
turned, visiting them to take out a people for His name.5 God
wrought, and He still worketh, to obtain a people who shall
receive His blessing in all its fulness, and in whom His name
shall be revealed in all its completeness ; — whom He should
first perfect and then at their translation glorify ; — and this work
was to be wrought by Apostles instrumentally ; — yea, for this
very end was Paul raised up — for this was he separated from his
1 Jude ; 2 Pet. ii. 2 Acts ii. 38, 39. * Acts iii. 26.
4 Acts xiii. 46. 5 Acts xv. 14.

The Great Testimony. 391
mother's womb1 — for this ordained a Preacher and an Apostle,
a' Teacher of the] Gentiles in faith and verity ; 2 — even as in
another place he speaks of " the grace that was given to him of
God, that he should be the minister of Jesus Christ to the
Gentiles, ministering the Gospel of God, that the offering up of
the Gentiles might be acceptable, being sanctified by the Holy
Ghost." 3 And so it was that, when they at Jerusalem " saw
that the Gospel of the uncircumcision was committed unto
Paul, as the Gospel of the Circumcision was unto Peter ; (for He
that wrought effectually in 1 Peter to the apostleship of the
Circumcision, the same was mighty in Paul toward the Gentiles ;)
and when James, Cephas, and John, who seemed to be pillars,
perceived the grace that was given unto him, they gave to him
and Barnabas the right hands of fellowship ; that they should go
unto the Heathen, as they themselves unto the Circumcision."4
They went : but even while St. Paul continued to labour among
the Churches, he was compelled to complain that they had fallen
from their first love into coldness, and from their grace and
liberty into bondage.5 The Corinthian Church, filled with
Spiritual Gifts, the earnest of the Kingdom,6 and the prepara
tion for the coming of the Lord (so that, as he saith, " ye come
1)ehind in no gift, waiting for the coming of our Lord Jesus
Christ"7), is at the same time described, in his Epistles to
them, as polluted with scandalous sin, — idolatry of men, and
partisanship, envying and strife, disorder and rebellion. And
very speedily, after but a few years of active ministry, he was
delivered up bound unto the Romans ; and then we find him
complaining of those even at Rome, " Who preached Christ of
contention, supposing to add affliction to his bonds."8 And as
the last scene of martyrdom approached, and the hour of his de
parture was at hand, in the midst of prophecies and forebodings
1 Gal. i. 15, 16. 2 1 Tim. ii. 7 ; 2 Tim. i. II. 3 Rom. xv. 16.
4 Gal. ii. 7—9.1 6 Gal. iii.— v. le Ephes. i. 14.
' I Cor. i. 7. s Phil. i. 16.

392 Appendix I.

concerning the evil days which were coming on the Church,1
we find that "all they in Asia had turned away;"2 " Demas
had forsaken him;" "Alexander did him much mischief;"
" at his first answer no man stood with him, but all men forsook
him." 3 While the memory of the Apostles had been loaded by
posterity with honours all but divine, they were yet' in their
life-time many times despised and set at nought, both by
Churches and by individuals ; 4 and God suffered the will of man
to prevail, and withdrew (but only for a time) the authority
which was resisted, and the holy rule and discipline which the
unholy could not endure.
Thus does Scripture indicate the existence of sins, naturally
leading to the withdrawal of the Apostolic function, as exercised
in men set apart for that purpose : but the fact, that the gift of
Apostleship hath been suspended in its actual manifestation in
men, Apostles, God's ordinance for its manifestation, while
God's gifts are without repentance, and the purpose remains
unaccomplished for which that gift was given, is of itself the
overwhelming evidence of Apostasy. The suggestion of modes,
wherein God hath or might have provided for the continuance
in the Church of unity of rule, doctrine, or administration, in the
Church, is beside the purpose : these substituted means can
never fulfil the work, to which the original instrument ordained
in the wisdom of God was adapted. It is as little to the
purpose to endeavour to prove, that, by the appointment of
the Lord Jesus Christ, one of the Twelve was invested with a
primacy over the Church, which he bequeathed to his success
ors in the Bishopric of Rome : unless indeed it were contended,
that that primacy imported an office wherein the Bishop of
Rome, to the exclusion of the Apostles, should exercise supreme
1 2 Tim. iv. 3. 2 2 Tim. i. 15. 3 2 Tim. iv. 10, 14, 16.
4 Rom. xvi. 17; 1 Cor. iv. 18; 2 Cor. xiii. 3; Phil. i. 15, 16; iii. 17,
18 ; 2 Thess. iii. 2, 6, 14; 3 John 9, 10.

The Great Testimony. 393
authority; but this would be expressly contrary to Holy
Scripture, which declares that God hath set in the Church,
" First Apostles ; " and would involve the further consequence,
that, after the death of St. Peter, the other surviving Apostles,
including St. John the beloved of the Lord, were not first
in the Church, but that Linus, and Cletus, and, Clemens, still*
contemporary with St. John, were first, and Apostles second.
Besides, it is impossible that the See of Rome should be
augmented with a supremacy enjoyed by St. Peter, not as
a Bishop, but as an Apostle. It is true indeed that, in the
history of the Church, a jurisdiction of a like nature, though
of a greater extent, attaching to a person, may in very early
periods have survived to the See in which he was Bishop. But
that an higher jurisdiction, and higher functions, as we have
shown the Apostolical jurisdiction and functions to be, should
in like manner attach, is as contrary to the law and practice of
the Church, as that a Bishop, who may happen to hold an
inferior benefice, bequeaths episcopal functions to the Clerk
who succeeds him in that benefice. We have shown that God's
ordinance for unity of spirit, of faith, and of rule, is the Apostle ;
that the law of the universal Church can flow only from those,
who under Christ have a permanent jurisdiction and episcopate
over the whole Church throughout the world; and that to
Apostles alone hath that authority been committed — nor by
any other, Patriarchs, Bishops, or Presbyters, whose power of
action is practically confined to their own Province, Diocese, or
Parochial District, can universal control be exercised, or catholic
reformation be introduced. And therefore the duty of all
Bishops, from the beginning unto this day, yea and of all who
long for the peace and welfare of Jerusalem, should have been
to cry unto God, day and night, in the first instance to preserve,
subsequently to restore, the ministry of Apostles to the Church.
It is true that when and as, in consequence of that unbelief

394 Appendix I.

and indifference which hindered the cry from ascending to God
for the continuation of His gifts, the apostles ceased from the
Church, the Bishops, by a necessary devolution and preference,
succeeded to the chief place of authority ; but it is equally true
that, in that act, and by that necessity, God's way of unity in His
Church was violated ; and the whole experience of the Church
since that period, down to the present times, when a new and
more monstrous form of wickedness has come in, has been but
a perpetual struggle for an unity to be brought about by unlaw
ful means — by appeals to the strong arm of power (the first
instance whereof was to a Pagan Emperor, Aurelian, and so
early as the middle of the third century), or by the usurpation
of one bishop over his brethren. Such was the sin, and such
has been the punishment of the baptized as a body : the sin —
that they were content, and their rulers interestedly content, in
the cessation of the Apostleship : the punishment — the cruel
tearings and rendings of the body of Christ ; the schisms, and
distinctions, and divergencies in faith and discipline ; the tyranny
of the power of the State, or the usurpation of an universal
Bishop. And yet it is never to be questioned, that God, the
merciful and gracious One, has always from age to age used and
honoured in His Church, the best He could find in it, and so
His saints and true children have never been altogether desti
tute, nor hath He ever failed to be faithful to whatever of His
name and ordinances still survived under the load of human
inventions. It is not wonderful that from this sin innumerable evils
should follow. And decline and degeneracy must inevitably
proceed, until authority and office shall be extinct, and all shall
be resolved into a mass of confusion, from whence Antichrist
shall select his materials, and erect, in mockery of the Church
of God, his fabric of lies. When the baptized, and their rulers,
have universally consented to regard the continuance of apos-

The Great Testimony. 395
ties (who are the very wells and fountains of doctrine) to be
unessential, no wonder that heresies innumerable should have
crept in. If bishops take upon themselves to govern the
Church without apostles, presbyters will lightly esteem bishops,
to be themselves in turn regarded as unnecessary. And finally,
the mass of the religious will hasten to fulfil the prophecies of
the last times spoken by St. Paul, St. Peter, and St. Jude,1
" Heaping to themselves teachers, having itching ears ; " " De
spising dominion ; " " Presumptuous ; " " Speaking evil of dig
nities;" "Perishing in the gainsaying of Core;" "Feeding
(shepherding, ¦KoinaivovTio) themselves without fear ; " " Having
men's persons in admiration because of advantage ; " " Separ
ating themselves, sensual, having not the Spirit." Verily,
except Jesus, the Head of the Church, had contained in
Himself all the fulness ready to be put forth through men,
whenever the faith of the body would again receive the blessing,
and had it not been that the time was ever in the heart of
God, when it should again flow through the channels consti
tuted in the beginning, long since would the Church have been
swallowed up in the consequences of the wickedness of the
baptized ; and the promise of the Lord, that the gates of hell
should not prevail against her, had proved utterly void.
Without apostles, it is not difficult to understand that pro
phets should have ceased ; for the laying on of apostles' hands
isGod's ordinary way of bestowing the Holy Ghost, whether
in gifts, in administrations, or in operations. Apostles are His
gift, direct and immediate ; but prophets and other ministries
ordinarily are His gifts, mediate and through apostles : and
though the voice of prophecy may have been heard in the
Church, the Lord from time to time speaking extraordinarily by
whom He will, and though we may not limit what God would
do through those ordinances which yet remained, yet it was to
1 2 Tim. iv. 3; 2 Peter ii. 10; Jude 8. II, 12. 16. 19.

396 Appendix I.

be expected that prophets, as a standing ministry in the house
of God, should cease when apostles had ceased.
The word of God through a prophet, a minister ordained of
God to that end, is a declaration of His mind to the universal
Church ; and yet through apostles alone could it be conveyed
as an authoritative tradition and injunction, as St. Peter says,
" Be mindful of the words which were spoken before of the holy
prophets, and of the commandment of' us the apostles of the
Lord and Saviour." And those who had now succeeded to the
chief rule in the Church, held, in the Church universal, a minis
try subordinate to that of prophet : for says the Scripture,1
" First apostles, secondarily prophets, thirdly teachers, after that
helps, governments, etc. ; '' and, in the parallel passage in the
Epistle to the Ephesians,2 apostles are the first enumerated,
then prophets, then those who, whether to those without or to
those within, fulfil the duty of teacher— evangelists, and pastors
and teachers. And thus the prophet's word (claiming an
authority which found its true exercise while the Church was
under the rule of apostles, from whom alone, as we have said,
the traditions of authority could proceed), would now be found
to clash with the unsupported authority of the bishop. And,
without indulging imagination where Ecclesiastical History is
silent, we yet know that God works by, and not in direct
contravention of, the natural course of cause and effect ; and
nothing but a continual miracle, against the natural course of
things, could have perpetuated the office of prophet as it
belongs to the Christian Church, after apostles had ceased to
exist. We here speak of prophets not as under the law, but as
in the body of Christ.
Again we insist that the Church is not an institution of man
for men's purposes, but of God for His purposes. If it do not
1 1 Cor. xii. 28. 2 Ephes. iv. 11.

The Great Testimony. 397
accomplish these, it must become like salt which has lost its
savour. Nor can. God's purposes be accomplished by any
means but those which He has chosen — means plainly set down
in Scripture, not as indifferent, or to be superseded, or changed
for others, or capable of substitution by any invention of men, or
to be disregarded with impunity, or to be lost without a grievous
mutilation of the body of Christ and a stopping and hindering
of God's blessing ; they are necessary, they are sufficient, they
are terminable by nothing short of the accomplishment of the
purposes for which they are given. There is no word in
Scripture declaring an intention on God's part to do away with
any one of them ; and it is a daring defiance of God, and
contempt of His wisdom and ways, to suppose, and act on the
presumption, that any one of them can be dispensed with : but
to set aside the two principal of these offices, the very founda
tion of the spiritual building, is a sin, the parallel whereof in
any human polity would exceed all belief.
Instead of extenuating, it enhances the guilt of the baptized,
that they should glory in their shame, and should measure the
purposes of God by their own wickedness which lost — and their
unbelief which perpetuates the loss ;— that, on the one hand,
disregarding or denying their sin, the sins of many generations,
they should adopt a spiritual optimism, and contend that every
thing is as God would have it, because it is as it is ; — or that, on
the other hand, instead of returning to the Lord with weeping
for having so despised the pleasant land, they should studiously
renounce, as belonging to a past and almost fabulous dispens
ation, every token by which the Church might be known to be
the dwelling-place of the Living and True God.
Is it then that the universal Church needed not to be bound
together by the hands of apostles,— that it was sufficient to
commit the Church to bishops, to insure its unity ? It was not

398 Appendix I.

God's way of unity ; and therefore, no marvel that in our further
progress we should find that unity could not thus be maintained.
To assert that the unity of the Church consists in its being under
any one bishop other than the Lord Jesus Christ, is one form of
error, and its fruit is bondage to man — a hiding and eclipsing
of God — a setting aside of the head from the body, making the
body sufficient to itself. To assert that it stands in an Invisible
Head, Jesus in the Heavens, to the exclusion of any visible
unity on earth, is another form of error, and its fruit is per
petual and illimitable schism in the body of Christ. To assert
the independence of each national Church, tends indeed to cor
rect the last error to a certain extent in the parts, but leaves
the evil unremedied in the whole, and is but independency on
the large scale : and it would necessarily be proved to be such,
whenever again an universal monarchy shall be established —
and none can say how soon that may be.
But this is not a question of Church government alone ; we
have already shown the connection between the ministers of
the Church and the ordinances for spiritual life. It is true
these have been still administered, not indeed by men ordained
by apostles, and on whom the word of prophecy had gone
before, but by men ordained by those who had succeeded to
apostles ; in whom did vest, and by whom was dispensed, a
blessing of grace indeed, but a blessing curtailed in a measure
proportioned to the curtailment of the office, and to the con
traction of the Church in its principal members, and conse
quently in the whole economy of its existence. We may not
deny that a measure of the Holy Ghost has been given by the
laying on of bishops' hands ; or that grace has been bestowed in
the Sacraments, administered by those whom they ordain ; for
that would be contrary to the verity of the continued existence
of the Church, as the Body of Christ, and would. imply that the
Church had failed altogether :— but it would be equally con-

The Great Testimony. 399

trary to God's truth, and the verity of the Church, to assert
that a bishop is God's ordinance for bestowing the Holy Ghost,
according to His own perfect way revealed in His word ; or that
it is a matter of indifference whether the medium be a bishop
or an apostle. For as we have said in respect of the pastoral,
so we say of this function. An apostle is given of God, to
rule over the universal Church, to confer the Holy Ghost by
imposition of hands, and to minister the Spirit in all His fulness
to .bishops and all others. A bishop is a bishop and not an
apostle; with his own ministry to fulfil however, and with a
limited grace to confer, in the confines of a limited jurisdiction.
It is true that, although apostles and prophets had ceased,
the Church was still, and hath ever been, complete in her
Head in the Heavens. He was still the Apostle and Prophet
to His people, and the Church was still the Body, capable of
receiving the ministrations of those offices in men, and of con
taining those manifested members (although not, as it ought
ever to have been, visibly complete in those memberships on
the earth). And therefore it hath ever been possible that, as
His wisdom might determine, those ministries should again be
put forth in men, apostles and prophets. He could provide,
and He hath provided, that His Church should never fail. But
there hath been no change of plan, no secondary instrument
ality for effecting His purpose, the first having failed, and being
set aside as useless. The first indeed hath hitherto failed
through the sin of His people, and He hath used what instru
ments He could, until He might. again bring forth His first
ordained- means, among a people who should have faith to
receive them. But they have not been withdrawn, nor has their
office been supplied, without miserable loss. The full instru
mentality, by which the Holy Ghost ministereth grace to the
baptized, is not in operation, and therefore the full grace is not
ministered : the gifts, by means whereof the Lord God might

400 Appendix I.

dwell among men, have not been retained; and the abiding
presence of God hath been exchanged for a condition, wherein
the glory of the God of Israel hath seemed to be obscured —
hath, as it were, removed from off the holy resting-place, and
hath been fain to linger on the threshold.1 The ordinance
expressly provided of God for conveying life unto the Church,
and the principal ordinances for circulating it from member to
member, have been stayed ; and the stream of life hath flowed
scantily, and circulated feebly : the growth of the Church hath
been hindered, all things have retrograded, and God's purpose
in the Church hath rested in abeyance.
The Sacraments, therefore, being now administered by men
who received their commission through inferior means, and unto
a people who, as a body, could not be receiving the full minis
try of the Holy Ghost, — seeing that the ordained channel for
that end was lacking, — having ceased to be the living realities
they were intended to be ;— the faith, which in its wane 2 could
not retain the principal ministries of the Church, was insufficient
to apprehend the full blessing in the sacraments. The disputes
and controversies concerning sacraments are the standing evi
dence of apostasy and unholiness. If the baptized had con
tinued in the enjoyment of the inward grace, there could have
been no room for disputation as to the outward means. If the
life of Jesus were manifested in their mortal bodies, and the
mighty powers of the world to come exercised,— if the Church
were revealed as the true abode of the Lord Jesus Christ, by
the Holy Ghost,3 and His real presence demonstrated by the
changing of the faithful into His image from glory to glory,4—
there should be no dispute whether initiatory ordinances were
merely outward marks of Christian profession and an admission
to outward privileges, or whether they impressed a spiritual and
1 Ezekiel x. 4. 2 Rev i; ^
3 Matt, xxviii. 20 ; John xiv. 23. 4 2 Cor_ ;;;_ lg

The Great Testimony. 401

indelible character on the souls of the recipients ; whether o-race
be conferred in sacraments, or merely faith be assured. But
when faith ceases to realize, and to educe in the life and con
duct, that the baptized are dead with Christ, and through faith
freed from sin — " Dead unto sin, but alive unto God, through
Jesus Christ our Lord,"— they cease to bear Witness to God
that He is faithful to His ordinances, and their unholiness is the
practical denial, that baptism is anything else than a mere pass
port for admission to the outward privileges of the Church.
And when the glorious mystery of the true Sacramental pre
sence of the Lord Jesus Christ, in the Holy Communion, and
of the true partaking of His most holy Flesh and Blood, has lost
its spiritual and genuine demonstration, in a people consciously
and manifestly dwelling in the Lord, and He also dwelling in
them, through the Holy Ghost — they, conscious of their loss,
have sought, by means which must infallibly lead to deeper
evils — by pageantry presented to the eye, or by ingenious argu
ments addressed to the understanding — to set forth a truth,
which can only be apprehended in the Spirit. Scholastic
subtilty has been tasked to invent sophistries, which, by deny
ing the evidence of all the senses of a man, lead to universal
scepticism ; and the communion of the faithful has been made
to give way to a pompous ceremonial, transacted for the most
part by the priest alone. Instead of being eaten at the time,
the sacramental Elements are elevated and borne about for
adoration ; and, to put it in the most favourable point of view>
God is worshipped under the likeness of a creature thing, and
the company of the baptized bow down thereto. And while
there is the semblance of worship herein, and of a more than
ordinary pretension to pay homage unto Jesus Christ, His in
stitution is disregarded, and the Cup, whereof He said, " Drink
ye all of this," is, in open defiance of His word, withdrawn from
the laity.
vol. 1. D D

402 Appendix I.

True it is that multitudes of the race of man have been
regenerated unto God, through the long ages which have inter
vened. The long-suffering of God hath been salvation, while
He hath seemed to be thus slack in performing His promise.1
Many have been the saints of God, the Confessors and Martyrs,
the Fathers and Doctors of the Church, who glorified God, and
'were made blessings to His children : their labours have not
failed, for " their works do follow them." But these were the
few among the many : the holy Body which existed at the begin
ning, the mass of those who believe, have not gone on to
perfection. God hath been confessed in this man and in the
other, but in His Church His visible glory hath been obscured.
And thus, the conscious imperfection of the whole Body led to
the undue exaltation either of living, or of departed saints.
From the same fatal source — the apostasy, and then the
unholiness, of the Church — have proceeded the other errors, in
doctrine and in life, which grew up and attained their strength
in the middle ages. The undue veneration paid to relics could
never have obtained among a people, who knew themselves to
be the living members of Christ : — nor would those who knew
that they had " come unto Mount Zion, and unto the city of
the living God, the heavenly Jerusalem, and to an innumerable
company of angels, to the general assembly and Church of the
first-born, which are written in Heaven, and to God the Judge
of all, and to the spirits of just men made perfect, and to Jesus
the Mediator of the new Covenant," 2 — who consciously stood
in this dignity, and knew themselves " now to be the sons of
God," have sought for the mediation of the dead, themselves
the living: neither would the doctrine of purgatory have
obtained among those, who knew that even now they were
risen with Christ, through faith of the operation of God,3 and
the " eyes of whose understandings had been enlightened ; that
1 2 Peter iii. 9. 15. 2 Heb. xii. 22. 24. 3 Col. ii. 12.

The Great Testimony. 403
they might know what is the exceeding greatness of His
power to us-ward who believe, according to the working of His
mighty power, which He wrought in Christ, when He raised
Him from the dead." x And in like manner vows of celibacy,
and forbidding the whole class of those in holy orders to marry,
are but a demonstration that to the baptized, being impure, all
things had become impure, — and an effort to escape from that
conscious impurity (an unnatural effort which cannot be blessed),
which places holiness not in the use of lawful and natural things
but in the abstinence from them, which casts blame on God and
His works and ways, and dishonour on His own holy ordin
ance, whereof Scripture saith, " Marriage is honourable in all,
and the bed undefiled." 2
As the life of God decayed in the body of the baptized,
purity of doctrine became more than ever of importance. While
the apostles lived, their sentence was the standard of doctrine ;
and though even at that time heretics arose, yet were they
speedily separated, and their opinions condemned, by the
authority of the Church expressed through apostles. The
doctrine delivered by apostles was the doctrine of the Church :
but when they had departed, no single bishop could express the
judgment of the Church against any novel doctrines introduced
by heretics, save as that judgment derived its source, or
obtained its sanction, from the Church universal. Many a
time in the history of the Church, bishops have introduced the
heresy; and although every bishop is a bishop of the one
Church universal, yet the exercise of his office is limited to his
own diocese, and all his brethren are his co-ordinates and
equals in the Church universal, while each in his own diocese
is the ruler in the one doctrine and order of the Church to the
exclusion of any other. To convene the bishops in provincial
synods is also insufficient ; the bishops of whole provinces have
1 Ephes. i. 18—20. 2 Heb. xiii. 4.

404 Appendix I.

been found involved in heresy. The only medium, whereby the
Universal Church since the times of the apostles could hope to
pronounce judgment on disputed points, was a General Council:
but the inadequacy of this, the last resource remaining to her,
more strongly than anything else, might have instructed the
Church in some apprehension of her loss. In the reigns of
infidel Emperors it has been found in ages past impracticable,
in the nature of things, to gather all or a majority of Christian
bishops : and afterwards, when Councils were assembled under
the protection of rulers converted to Christianity, the fixing of
the place of meeting has many times settled the question in
dispute ; the judgment of the major part of the Church, the
doctrine of the orthodox and catholic, has been overruled by
the acts of a minority, artfully selected and surreptitiously,
assembled ; and thus, on' pne occasion, as St. Jerome expresses
it, "The whole world groaned, and wondered to find itself
Arian." l
How little the rule of bishops, or the superintendence of
patriarchs, tended to unity, was exemplified in the condition of
the Church, when the Roman Emperor Constantine became a
convert to Christianity. Africa in the hands of the Donatists,
¦ — a large number of Bishops and their churches in Egypt, and
whole districts in Asia, professing the doctrines of Arius,— these
judgments from God vindicated the wisdom of His own ordained
way of unity — apostles ruling His universal Church, in respect
of faith and order. And the low estate of morals, which, imme
diately on the conversion of the ruler in the state, rushed in
and supplanted the ancient purity, and which hath ever since
continued to disgrace the name of Christianity, equally mani
fested the decay of spiritual life. Faith and morals thus affected,
and the true source of reformation and revival wanting, the
'Ingemuit totus orbis, et Arianum se esse miratus est. — Hieron. Adv.
Luciferianos.

The Great Testimony. 405
bishops of the Church should have been induced to consider
from whence they had fallen, and to return unto God with weep
ing and supplication, that He would restore unto them the ancient
ordinances : instead whereof, with that reckless confidence in
themselves, and that determination that all things must needs
be as they were, wherein the rulers of the Church (as it would
seem in judicial blindness) have ever since persisted, they went
forward into a further act of spiritual wickedness, fearful in its
spiritual aspect (though surely they thought not so, but, with a
zeal for God and for His truth not according to knowledge,
supposed that they were doing Him service), and by invoking
the interference of a Christian Emperor they admitted the exer
cise of civil authority within the precincts of the Church, and
paved the way to that union of spiritual and temporal rule in
the same hands, which is the forestalling of the Resurrection
glory, and the anticipation of the heavenly kingdom, before the
Father causes it to come.
But we have now come to the period when not merely
individual men, but national bodies, acknowledged the authority
of the Church ; and we must therefore point out more clearly
the true relations of Sovereign Princes and their governments on
the one hand, and those of the Church on the other.
WHEN God's peculiar people had provoked Him to depart
from them; to despise in the indignation of His anger the
King and the Priest ; J to make void the covenant of David; to
profane his crown by casting it to the ground ; 2 to make Zion a
wilderness, Jerusalem a desolation ; to lay waste their holy and
beautiful house, where their fathers had praised Him ; 3 to render
Israel outcast, and to give Judah to dispersion ; 4 He called forth
his servant Nebuchadnezzar, and gave all nations to serve Him,
1 Lam_ „, 6. 2 Psalm lxxxix. 38, 39.
3 Isaiah lxiv. 10, 11. i Isaiah xi. 12.

406 Appendix I.

and commanded Zedekiah King of Judah, and all. of the seed
of Abraham who yet remained in the land of their inheritance,
to bring their necks under the yoke of the King of Babylon,
and to serve him and his people — making submission to that
King the test of obedience to Himself.1 And unto this Nebu
chadnezzar 2 God revealed Himself in a vision of the night ;
and when it had passed from him, and none of the magicians
nor wise men of his kingdom were able to make it known, God
revealed the same and its interpretation to Daniel of the seed
of the captivity. And this was the substance of the dream, and
of the interpretation thereof. Under the figure of an image, the
head whereof was of gold, his breast and arms of silver, his belly
and thighs of brass, his legs of iron, his feet part of iron and
part of clay, were set forth four successive eras of universal
government over the sons of men, and the last thereof in two
successive stages, of strength, and of division and weakness.
And the dream was thus applied : that Nebuchadnezzar was a
king of kings, for the God of Heaven had given him a kingdom,
and had made him ruler over all ; and that after him should
arise three other kingdoms, the last whereof should at first be
strong as iron, and afterwards should be divided — " And as the
toes of the feet were part of iron and part of clay, so it should
be partly strong and partly broken. And in the days of these
kings," (set forth in the symbol of the vision by the toes of the
image, separated in outward form and mingled and divided in
their composition,) " shall the God of Heaven set up a kingdom
which shall never be destroyed. And the kingdom shall not
be. left to other people, but it shall break in pieces and consume
all these kingdoms, and it shall stand for ever."
The world being thus subjected in the providence of God to
an universal dominion under the fourth of the predicted king
doms, the Roman Empire, not in its last stage of division and
weakness, but yet in all its vigour, Jesus was born of the seed
1 Jeremiah xxvii. ; xxxviii. 20, 21. 2 Dan. ii.

The Great Testimony. 407
of David according to the flesh ; and of Him it was declared
by the Angel to the blessed Virgin His mother, before He was
conceived, " The Lord God shall give unto Him the throne of
His father David, and He shall reign over the house of Jacob
for ever, and of His kingdom there shall be no end." ' But in
the example of His own most holy life Jesus enjoined tribute,
and paid it for Himself to the Roman Emperor, concerning
whom and the tribute due to him, He spake these words :
" Render unto Caesar the things that are Csesar's, and unto God
the things that are God's ; " 2 and accordingly He disclaimed
authority in the affairs of this world, saying, " Who made me a
judge or a divider over you ? " 3 and when they would have
taken Him by force and made Him a King, He departed and
avoided them.4 And in like manner, when brought before the
Roman governor, He acknowledged his authority, declaring,
" My kingdom is not of this world : if my kingdom were of this
world, then would my servants fight." And, when Pilate had said
unto Him, " Speakest thou not unto me ? knowest thou not that I
have power to crucify thee, and I have power to release thee ?"
the Lord answered, " Thou couldest have no power at all
against me, except it were given thee from above : therefore he
that delivered me unto thee hath the greater sin." 6 And the
truth, which He thus conveyed by instruction and sealed by
His example, was again confirmed in the mouths of His
apostles ; for saith St. Paul, " There is no power but of God ;
the powers that be are ordained of God : — for this cause pay ye
tribute also, for they are God's ministers." 6 And again, St.
Peter saith, " Submit yourselves to every ordinance of man for
the Lord's sake : whether it be to the King, as supreme ; or
unto governors, as unto them that are sent by him for the
punishment of evil-doers, and for the praise of them that do
well." And again, " Fear God, honour the King."7
1 Luke i. 30—33. 2 Mark xii. 17. 3 Luke xii. 14.
4 John vi. 15. 6 John xviii. 36; xix. II.
6 Rom. xiii. I, 2—6. 7 I Peter ii. 13, 14—17-

40 8 Appendix I.

The kingdom, therefore, which "the God of Heaven shall
set up," is not yet advanced into the administration of the
affairs of this world : and while the baptized Church hath now
the first-fruits of that kingdom in the gift of the Holy Ghost,
the powers of the world to come, and is now, as St. Peter saith, .
" A royal priesthood, an holy nation ; " x and while, as St. John
saith in the Revelation, "Jesus Christ, who is the Prince of
the kings of the earth, hath made us kings and priests unto
God, and His Father ; " 2 yet we must needs be subject for
conscience sake unto the powers that be. The kingdom of
God is yet within us ; 3 it hath not yet come ; we yet pray unto
our Father, that it may come ; it shall come " in the regenera
tion, when the Son of Man shall sit on the throne of His
glory;" and then shall the twelve apostles, who were with
Him on earth, "sit upon twelve thrones, judging the twelve
tribes of Israel." 4 And then also shall come to pass the vision
of St. John in the Apocalypse : " I saw thrones, and they sat
upon them, and judgment was given unto them." "This is
the first resurrection : Blessed and holy is he that hath part in
the first resurrection : on such the second death hath no power,
but they shall be Priests of God and of Christ, and shall reign
with Him a thousand years ! " 5 We are yet in the natural
body, we have not yet received the spiritual : we shall receive
it at His appearing and His kingdom ; " For our citizenship is
in heaven : from whence also we look for the Saviour, the Lord
Jesus Christ, who shall change our vile body." 6 And in the
mean time we must be content to be as our Master when He
was on earth, and to follow His example. He was bom a
king, yet He submitted Himself and paid tribute : and we, as
baptized, are born kings, yea, and the Church is the kingdom ;
and in the Church the rule of the kingdom is exercised, and
the ministers of the Church are officers of the kingdom, and
1 I Peter ii. g. 2 Rev. i. 5, 6. 3 Luke xvii. 21.
4 Matt. xix. 28. 6 Rev. xx. 4—6. 6 Phil. iii. 21.

The Great Testimony. 409
the names thereof are names of eternity; but the Church is
the kingdom " in the Holy Ghost," 7 it is the kingdom in the
mystery; the resurrection is not passed already, nor are the
kingdoms of this world yet subverted, but loyalty and allegiance
are due to the powers that be, in the matters of this world. And
therefore it is that in the Church the king, when he approacheth
to the font of baptism, is baptized as other men; when he
approacheth to the altar of God, he receiveth the Holy Com
munion at the hands of God's Priests as other men, not as a
king ; when he kneeleth in the House of God, in the congrega
tion of the people, he receiveth the blessing as other men.
But in the State, the baptized, ministers and people, must obey ;
it maketh no difference whether the king be baptized or un-
baptized ; submission is due to the king in this world as the
ordinance of God for earthly rule ; although the kingdom of
this world is not the kingdom of Heaven, and whatever higher
reward the faithful king shall receive hereafter, it shall be in
respect of his greater responsibility as a man, and his fulfilment
of his duty as a Christian, not as a minister of the Church.
Nevertheless, to suppose that the throne is not the symbol, and
in a Christian land more than the symbol, the sure pledge, of
the Eternal Lordship of Jesus Christ, even as the altar of His
priesthood is the symbol of His Eternal Priesthood,— or that
in a community of baptized men, and acknowledging as a com
munity the faith of Christ's Church, kingly rule and priestly
authority have not correlative and reciprocal duties, is to do
nothing less than to divide the Kingship, from the Priesthood,
of Christ. Domestic and civil relations are in their origin as
much ordained of God, and as much channels of blessing, as
ecclesiastical relations. The king and the father are as neces
sary as the apostle and the pastor. And in a Christian land
baptism sealeth them sacred, and God halloweth them by His
priesthood in their very source. In the Church of the Living
1 Rom. xiv. 17.

41 o Appendix I.

God are received and allowed the vows of man and woman
affianced to one another ; and by the act of God's priesthood
are these vows accepted, and the union of two spirits effected.
To the Church of God comes the Christian ruler ; there are his
vows of faithful charge of his people, and fulfilment of all kingly
duties, registered; and from the hands of God's priest he
receives the anointing by which he is enabled to fulfil his
duties, and so he reigneth by the Grace of God. But to the
Church of God, to the sphere of the spiritual relations established
in baptism or flowing therefrom, is the authority of the priest
confined; and in the rule of the private family he may not
interfere, much less, of the family of the kingdom. And so
also in the Church, the highest monarch is but the receiver of
the Grace of God : administration of rule, dispensation of
ministry therein, belong not to him, and if exercised, are
usurpation. The civil and ecclesiastical rulers have, therefore, each their
proper functions. — The office of the priesthood is to teach both
kings and people their several duties, and to be channels for
imparting to all and each the grace and blessing, without which
they are unfurnished for discharging the same. Those are no
sound politics which are not Christian politics ; and the priest
hood are the ordained teachers of principles, for the guidance
of both rulers and ruled. But their duty is strictly a spiritual
duty. Their words are addressed to the faith and conscience ;
their authority is spiritual : and as citizens they must obey.
The duty of kings and rulers is to govern their people by the
statutes and ordinances of God, which, in faith of Him, not of
man, they receive from the lips of the priests ; — as chief among
the sons, to be the most obedient to the Church, from whose
womb all the baptized are born unto God, and from whose
breasts they are nourished ; and to guard and shield her from
every danger with filial care. Over the persons of all in their

The Great Testimony. 4 1 1
dominions they are to rule in righteousness ; but dominion or
jurisdiction in faith — authority internal or external in the
Church — belongs not to them, and is an usurpation of the
office of Christ, the true Melchisedec, who alone is both King
of kings, and Priest of the most High God.
The anointing and coronation of a Christian king by the
hands of God's priest is a godly order. It imports not that
the priest hath jurisdiction temporal over the ruler : it imports
that none can fulfil their duties, save by God's blessing ; nor
can that blessing be received except in His Church, and
through His ordinance there for blessing : and like all other
solemn acts in God's Church, it is no mockery, but an effectual
means, whereby He gives grace to the ruler, and constitutes
the ruler and governed one covenant people in the Holy Ghost.
But at least it excludes the notion, that to the ruler belongs
spiritual jurisdiction over the Church, from whose ministers, as
the hand of the Lord, he receives his crown, and the blessing
which he needs. It seals and sanctifies all the original re
sponsibilities of both king and people to God, and to each
other : — the duty of the king to rule not for himself but for the
good of his people, to shield the weak, to avenge the oppressed,
to care for the distressed, to exercise his authority for the pro
tection of all, and above all, ever to bear in mind, that all power
cometh from God : — the duty of every man as a member of the
body politic to stand in his place, ruling or obeying as God
may have set him, and to account himself the steward for the
Lord of all committed to his care— kings and rulers, and their
council legislative or deliberative, to rule, to counsel, and to
frame and execute laws, in the fear of God, and for the good of
the commonwealth ; judges and magistrates to execute justice
and equity ; nobles and gentlemen to bold themselves account
able to Him for the use they make of their rank, honour,
and property; merchants and manufacturers, and others of

412 Appendix 1.

whatever profession, husbands and heads of families, to provide
things honest in the sight of all men ; and again, wives and
children, servants, and all subjects, to reverence and obey their
superiors, recognizing the authority of God in His names of
King, and Lord, and Judge, and Father, and Master. But the
solemn act of the renewing of the kingdom in the hand of the
King, by his coronation in the Church, conveys with it higher
and more specific duties, and involves deeper responsibilities.
It involves a covenant on the part of king and people, that they
will protect and defend God's true Catholic Church ; on the
part of the King, that he will give free course to the ministry
of God's word, afford facilities for the instruction of all under
his authority, and uphold, by his example and influence, God's
authority in the Church ; and on the part of both king and
people, that they will receive the truths of God, declared unto
them through the Church, and that they will, as a nation, walk
thereby. It involves an acknowledgment, that the Father hath
committed all power into the hands of the Son, and that the
ruler is His vicegerent until He comes. But above all, it
brings both king and people into the condition of receiving the
Holy Ghost, for the fulfilment of the law of Christ in govern
ment and in obedience. It insures the presence and protection
of God himself in all their ways, and the abundance of every
national blessing : but, it also insures the destruction of every
moral tie which holds man together, the removal of every
restraint upon his passions, the corruption and dissolution of
the whole state of society, if this covenant be broken, and this
standing be lost by apostatizing therefrom.
Such should have been the relative standing of the Church
and of the State, when the head of the latter was converted,
and Christianity became the established religion. If the bap
tized had then been found in the true standing of the Church,
possessing all the ordinances for unity of doctrine and of rule,

The Great Testimony. 413

the Church should have stood, the teacher of king and people,
whether they would hear, or whether they would forbear ; the
instructor of all men in all respective duties of life ; and the
channel of grace to all for their fulfilment. Between the
ministers of the Church, filled with the Holy Ghost, and the
believing rulers of a believing people, the question of the con
nection between Church and State would never have been
treated as a question of expediency, either by one party or by
the other : it would have been resolved into the simple point*
whether God, whose Presence in the Church the nation and
government acknowledged, should by her ministers instruct
them in the motives, means, and objects, whereby they were
to be guided in ruling for Him, or living to Him. The true
doctrine of the standing of the Church, — not an intellectual
speculation, but a living reality addressed to the consciences of
men, — would have preserved its ministers from the grovelling
ambition of usurping power in the State, and would have
rendered it impossible and unnecessary, that the authority of
the State should have been admitted in spiritual matters.
But when the Christian community contentedly suffered the
Apostleship to die away, and had satisfied themselves that their
sin was God's will ; when the actual exercise of the power of
delivery over to Satan, for the destruction of the flesh, was to be
supplied by excommunication, and delivery over to the tem
poral power ; and when the authority of apostolic decision was
exchanged for that of Synods of bishops, in whose numbers
consisted their sole authority in this behalf ;— these weapons, as
we have seen, were unequal to the contest, where bishop con
tended against bishop, and synod against synod. If unity, or
rather uniformity its outward expression, were to be preserved
(and unity was yet considered an essential mark of the true
Church), the only apparent means (God's ordinances hav
ing failed) were a resort to the civil power : — the immediate

414 Appendix I.

consequence of this was to make the civil power supreme arbiter
in matters of faith ; and the Emperor seated in a Council of
bishops, became the spiritual as well as the temporal head.
And that this is the true state of the case, whatsoever pre
text or colour may be given to it, is proved by the results. If
the Emperor was Arian, the Bishops, who were allowed to retain
their sees, were Arian ; if orthodox, orthodoxy was re-established.
When the Emperor became Pagan, it is well known that the
Church was unaffected in its internal relations,'whatever was the
consequence to its external dignity or power. At length, on
the decay of the imperial power, and the division of the empire
into many states, the Bishop of Rome, being Priest of the chief
city, and illustrious as the Bishop of that portion of the Catholic
Church where unity and orthodoxy had been longest, and most
successfully, contended for, sought to effect an unity, by again
anticipating, though in an opposite form, the kingdom of Christ,
and by setting a Priest upon the throne.
Whatever were the motives of those who first promoted the
appeal to the civil power, or the advancement of the Bishop of
Rome, — whether it was spiritual intolerance, or zeal for God's
truth in the former case, or spiritual ambition, or any better
motive in the latter, — at least the principle, that unity was a
sign of the true Church, and therefore should be visible, lay at
the foundation of all their endeavours. Unity they never could
attain : it never shall be attained, except through the indwelling
of God ; for which Apostles, Prophets, Evangelists, and Pastors
(Apostles and Prophets being the root of the others) were given.
This striving for uniformity was at least an acknowledgment of
what the Church should be ; the homage which, fallen from
their spiritual standing, the baptized yet paid to the truth, which '
they should have realized and manifested. But while the prin
ciple was admitted, instead of repenting of the past and seeking

The Great Testimony. 415
God's returning grace, they resorted to means, which themselves
became the instruments of corruption : first of all, the abandon
ment and voluntary abdication of the true standing of a Church,
from the consequences whereof they were only preserved by the
breaking up of the Empire, the reed whereon they leaned ; — and
next, the usurping by the Bishop of Rome of the twofold pre
rogative of the Lord — claiming to be universal Bishop, and to be
Prince of the kings of the earth, exercising the privilege of elect
ing and deposing emperor and king, and of imposing tribute on
all nations. The former claim was no sooner made, than repudi
ated and protested against by the whole Church, although by
degrees acquiesced in ; and the result of both these usurpations,
and of the interference of the Civil power in the affairs of the
Church, in the history of Christendom, has been the continual
struggle between the temporal power and the spiritual, in mutual
aggression. The Emperor on the one hand, proceeding from
the right of convoking and presiding in Councils of the Church,
to which the Rulers of the Church for their own purposes had
themselves invited him, to claim the right of confirming the
election of the Pope and other Patriarchs. And again, on the
division of the empire into many kingdoms, their kings claiming
the right of the investiture of Bishops, setting aside the election
of the inferior clergy, and, though temporal rulers only, stretch
ing forth their hands to bestow the symbols of spiritual offices
in the Church. The Clergy on the other hand claiming, and in
great part effecting, their exemption from the Civil Courts, and
from taxation or political control on the part of the State, and
proceeding in some cases to depose Kings. And, lastly, the
Bishop of Rome, availing himself of these mutual aggressions
and usurpations, transferred the fruits thereof to himself, to
strengthen his political supremacy and to establish his power
over all the other Bishops of the Christian Church,— and
yet, not undisturbed in the enjoyment of his authority thus
obtained, was compelled at one time to yield to the Bishops of

4i 6 Appendix I.

' a national Church, as in the case of the Gallican Church, — at
another time to grant tp the civil power the right of nominating
to ecclesiastical office, and thus of being the organ of the Holy
Ghost. Such has been the external aspect of the Church, flowing
by necessary consequence from the rejection of the external
ministries and visible memberships of the Body of Christ;
— the internal condition also we have already developed.
•
And to this very day the same evils, internal and external,
have continued to work ; — the spiritual life all but extinct, and
the baptized resorting to fleshly devices for expressing the
decaying reality. Thus it is that, Spiritual rule in Doctrine and
in Discipline — ruling in the Holy Ghost — being unknown, there
has been a seeking to secular means, for establishing both the
one and the other. Thus it is that the high and heavenly
mystery of the Communion of the body and blood of Jesus
Christ hath been transmuted and debased into a visible and
earthly thing. The purity, the virginity,1 of the followers of the
Lamb, into an outward affectation thereof by forbidding to
marry, and commanding to abstain from meats.2 The glorious
reality of the Communion of Saints, into outward and super
stitious acts of veneration to the images or relics of the departed.
The exercise, by Apostles in the Holy Ghost, of spiritual chas
tisement, into the notion of a purgatory, wherein the redeemed
Children born of the Holy Ghost are yet to be purged from sin.
The mystery of the Church, the Kingdom, brought out into this
age before the resurrection — the regeneration — the period of
the manifestation of the Sons of God and the heirs of the King
dom. And all this, with the hollow consciousness that they are
not what they assume to be, and the inability to stand up in the
fearless majesty of truth, demonstrated by the recourse had to
1 Rev. xiv. 4. 2 I Tim. iv. 3.

The Great Testimony. aj*

persecutions and acts of monstrous cruelty and wickedness,
surpassing the deeds of any other class of men. But yet through
all these corruptions and forms of wickedness hath the Roman
Catholic Church been a witness to God— a witness for the unity
of the Church, in faith, in government, in worship ; a witness
that there is a reality in the Sacraments, that they are not mere
forms. She preserved the very name of religion through the
period of Pagan and Arian barbarism. She was the means of
rolling back the tide of Mahometan invasion. She hath been
- the faithful Defender of the Orthodox doctrine in many ages 
and in all ages, of the true and Catholic doctrine of the Holy
Trinity. Would that those who separated from her had confined
their opposition to those points wherein she had erred ; and
had not contended for doctrines and principles, which are
working deeper corruption and more surely undermining the
faith, leavening the whole mass of Christendom with an infidelity
which is most surely preparing the way for Antichrist, and
which results immediately from these principles, and not
merely from the revolution of feeling produced by the errors
just described.
The prominent point of doctrine whereon the schism took
place between the Greek and Roman Churches, namely, the
Procession of the Holy Ghost, is not a dispute about words, but
is of the very vitals of Christianity. For the denial, that the
Holy Ghost proceedeth not only from the Father, but from the
Father and the Son, is a virtual, though not perhaps apparent,
denial that the Lord Jesus Christ is the Baptizer with the Holy
Ghost — is a denial that the Church, which is the Temple of the
Holy Ghost, is the Body of Christ ; and involves in it, that those
who receive the gift of the Holy Ghost for the work of the
ministry are not the ministers of Christ; and that those who
receive the Holy Ghost as baptized men, to all of whom the
promise is made, are not witnesses to Him Who is risen to the
vol. i. E E

41 8 Appendix I.

right hand of the Father. To the Son the signs and wonders
and gifts of the Holy Ghost witness not, if so be that the
Holy Ghost proceed not from the Father and the Son — if
so be that the Holy Ghost be not the Spirit of the Son, the
Spirit of Him who is the Truth. The error in doctrine, there
fore, of the Greek Church affects the whole standing of the
Church as a body, and of every baptized man as a member of
Christ. And so it is by exact and just retribution that, as a
body, and as one great division of the Christian Church, they
are found this day in their internal condition more devoid of
spiritual life, of intelligent devotion, of" vital religion, than any
other body of Christians. And in their external relations their
ordinances for ministry have less of the standing of the Church,
and their ecclesiastical rulers are victims of greater oppression
from the secular arm, than any other ; — whether they be seen in
Russia, their interests regulated and themselves governed by a
political board ; or whether they are beheld in Turkey and the
East, the prey of the Ottoman, and kept in existence only
because a serviceable engine for state purposes, and a convenient
pledge for the political fidelity of their flocks.
The Protestants, on the other hand (we speak of them as a
body, and as regards the tendency and present operation and
influence of the principles generally admitted by them), object
indeed to the errors and corruptions in doctrine and practice
which exist in the Church of Rome; but their opinions and
conduct, carried into the opposite extreme, for the most part
involve the denial (which by many is openly and boastfully
avowed) of the essential or even occasional visibility of the
Church ; of the reality of God's ordinances therein ; or of the
Sacraments, as anything more than mere conventional symbols :
and while in words they admit the Catholic doctrine of the
procession of the Holy Ghost as a Divine Person from the
Father and the Son, they carry out under a more subtle form

The Great Testimony. 419
the error of the Greek Church, counting the work of the Holy
Ghost in the Church to be little more than the emanation of an
influence from God : and substituting a traditional doctrine, — a
metaphysical or sentimental notion, — in the place of the true
doctrine of the Incarnation and of the abiding existence of the
God-Man and His union with His Church ; they have well nigh
lost all faith, that He really liveth on the throne of His Father,.
and speaketh to us from Heaven by the Holy Ghost through
the ministries of His Church.
The Protestant Reformers, even in the beginning, attained
not to unity among themselves ; they builded not one Church
out of the apostacy, but added many sects to the Babylon which
they found ; they contented themselves with founding systems,
and sought to build the Church on doctrines and creeds, instead
of looking to God to build up His Temple on living men standing
in His ordinances. The leading bodies of Protestants, in
defending themselves against the political power of the Roman
Catholics, soon made alliances with the rulers of the State,
each apart from the others, and each in order to establish their
own system in their respective and limited spheres— and these
have manifested the same evils which exist in the Greek Com
munion, life almost extinct, and the Church of God trampled
under-foot, or only treated as the handmaid of the State —
while the numerous sects, which separated from them, have
given wild loose to the spirit of lawlessness and insubordination,
and of rejection of all authority whether in the Church or in the
State. The history of Protestantism has been an history, not of
the one Church, but of many sects ; not of one faith, one hope,
one baptism, but of many faiths, many hopes, many baptisms.—
They have not dwelt together as brethren, eating and drinking
in one holy place ; but they have separated from each other,
biting and devouring one another. The Church was one in the
beginning through the indwelling of the Comforter ; afterwards

420 Appendix I.

it was bound together by ambition and cruelty ; but since the
Reformation there has been no manifested oneness at all, but a
mass of opposing sects, each contradicting the others, their only
claim to union being in the Scriptures, as the standard of truth ;
while they prove the fallacy of their claim, by each referring to
the Scriptures in support of their peculiar and, many times,
contradictory tenets.
From a very early period, the careless and unsanctified
deportment of multitudes professing the reformed doctrines too
plainly betrayed that they welcomed the Reformation, rather as
an emancipation from the trammels placed by what they desig
nated as the Papal system upon the indulgence of their unre
strained wills, than as a true freedom of the spirit from the
thraldom of Satan. The recourse now had to the sword, the
interference of the Reformed princes and ecclesiastics in the
internal broils of Germany, and the prominent features of the
religious wars of France — their leaders, their captains, and their
armies — clearly enough revealed how low their spiritual standing :
lastly, the undue importance which the right of private judgment
insensibly, nay almost unavoidedly, assumed among those, who
contended for right and truth against darkness and error, and
who exercised that right without restraint, apart from the
discipline of God's house or the voice of His Spirit, to humble,
cleanse, and keep them, discloses the deep-seated root of that
spirit of Antichrist, which has been of late so rapidly, and, to
those who will observe, so palpably developed in every depart
ment of life. For by this principle, as now interpreted, every
individual is constituted a judge of himself, and a despiser of all
judgment and authority in king and priest, magistrate and
master, husband and parent — a censor of all things around him
and above him — his own sufficient guide and keeper and teacher,
having a heart lifted above God's word, of which he is the
interpreter to himself, instead being subject to it — dishonouring

The Great Testimony. 421

the Head of the body by despising every ordinance, save as it
is the object of his idolatry. Nor, in the midst of the political
and intellectual partisanship, into which the Reformed Churches
have sunk, do the late revivals, real or supposed, materially
alter the picture. The very principle of evangelical revival, as
it is called, is not the restoration of the baptized to the healthy
exercise of all the proper functions of the Church of God, but
the substitution for her of other agents individual or confederate ;
men not called of God, or religious societies, supplanting the
Church in the exercise of her remaining offices and gifts, by
means devised of men ; missionaries, male, and even female,
commissioned by voluntary associations ; and the Bible, which
God hath entrusted to the Church, and which should, by her
authority and with her blessing, be presented to all her children,
circulated as a dead letter, like merchandise, and thus made
the instrument of denying that Jesus Christ is come in the flesh,
to whom its pages witness as the only Saviour.
And now, reviewing the condition of Christians, regarding
them as God regards them as a whole, forgetting all their
divisions and sects and denominations, all equally remote from
the one original frame and true constitution of the Church, and
knowing but one characteristic, the Baptized — we shall find in
the two most prominent of its main divisions the strivings of
the Holy Ghost, the Spirit of God, in the whole Church for
fulfilling that twofold work (the communicating of His life
and the dispensing thereof in living witness), whereby God
would perfect the body of His Christ. We shall see also the
twofold strugglings of the mystery of iniquity, in counteracting
and perverting both of- these, in order to prepare the Church
and the world for the revelation of that Wicked one, the pre
dicted Antichrist. For Roman Catholic and Protestant are not
names of Two Churches, but the expression of what is in the
body, whether good or evil. So that there is no error and no

422 Appendix I.

truth in the one, which is not in the other, of these divisions,
though the form of its manifestation may be very different, and
though the characteristics or prominent points in each are
opposed. And what we shall say in reference to these two
divisions, will be found to comprise all which need be said on
this subject as regards the third great division of the baptized,
the Greek Communion.
The Roman Catholic Church has aimed at the preservation
of the Church's unity, in her forms, constitution, and doctrine.
In her alone has there been seen a witness that the Church is
one, the activity, of the principle that unity is its essential
character, or the continued effort to preserve it. Her witness
is the witness of the whole, that the Church is one. Protestant
ism is the history of the Church's effort to maintain the Life of
God, with which she was at first entrusted, and of the strugglings
of a consciousness to the need of something beyond mere unity.
Her witness is the Church's witness to the Life of God.
And further, as the witness respectively borne by these two
portions of the universal Church is of a different kind, so the
sin, whereby the witness of each fails to be true, is of a different
character. The sin of the Church of Rome is, that, in seeking
to preserve Unity, she has had little or no regard to the pre
servation of the Life of God in the Church. She has preferred
the means to the end, and, in order to effect an apparent unity,
has substituted an outward uniformity; and this she has
effected, in spite of innumerable divisions still existing within,,
not by the communication of one Life going forth to every part,
but by anathemas and excommunications, by oppression and
violence ; and so it is a counterfeit unity — an unity of death.
Whilst the Protestant Church has sought to maintain the Life,
by other means than those of God's appointment, for individual
and selfish ends, and it may be said to the total setting aside

The Great Testimony. 4.22
of the Church of God ; she has maintained the Life, but to
exercise it in separateness and schism.
The one is the purchase of Unity at the expense of Life,
the other the forfeiture of Life through despising the Church,
the Body of the Lord, without which the Life, under the
name of spirituality, is but a dream of mysticism. The evils
embodied in the Protestant system exist, because there is
among the baptized the endeavour to maintain Life independ
ently of the Church, the ordinance of God for that end.
Those in the Papal system exist, because there is the love of
form with indifference to the Life. And thus the Papacy
preferring the means before the end, and Protestantism seeking
the end without the means, both fail of being true witnesses for
.God, — both tend to bring about and to exhibit the fallen and
ruined condition of the baptized.
The effects consequent in the universal Church are such as
we have described : ignorance and unholiness and superstition,
in the first place, working their baneful influence, until the
Church was seen oppressed under the sensual, profane, and
venal condition presented in the centuries preceding the Re
formation ; and then, from the long slumber under outward
form, during which the Life was fast ebbing all the while, the
bursting forth of independence first, and then of the pervading
spirit of schism. And when all these opposing but equally
fatal principles have been together at work, — light and ignor
ance, self-sufficiency and superstitious prostration, lawlessness
and priestcraft, — the inevitable result is Infidelity, which is
more nearly allied to superstition on the one hand and religious
enthusiasm on the other, than the prominent features of each
would at first indicate.
While some of the Protestant bodies avoiding the kingship
of the Pope have fallen into the priesthood of the King,

424 Appendix J.

avowedly submitting spiritual offices to his nomination, and
suffering without protest the property of the Church to be
seized by rapacious rulers as the price of obtaining their sup
port; others have rejected the very notion of government in
the universal Church, and have sought to emancipate each
little knot and congregation from all connection with any other,
and, under the mask of Christian liberty and the right of
private judgment, have brought into states, as well as into
churches, the hatred of all rule and the rejection of all authority.
Under the form of personal religion, and communion with the
Head unseen, they rend without scruple His body, part His
garments, and cast lots for His vesture; they set up the
phantom of an invisible Church, and a mysterious unity, which
does not even profess, like that of the Roman Catholic, to stand
in the ordinances of God.
And the Protestant Governments for the most part, deriving
and defending their disregard of the holy ordinances of the
Church from the failure to vindicate and maintain them, have
used the Churches in their dominions for their own purposes ;
have interfered with unholy patronage, introducing, into places
in the Church, men who had nothing but friends or bare learn
ing to recommend them ; and at length, ignorant that the
Church is one body and not many, and hath one doctrine and
not many, they are now exposing their subjects to be drawn
aside by every wandering adventurer in the trade of preaching,
the wickedest of all trades. And the people thus on all
hands, taught by the examples of their superiors, and many
times by the precepts of their instructors, that they are com
petent and entitled to form opinions on all matters of politics
and religion, that the denial of such claims is tyranny and
ignorance, and that the unbridled use of the tongue is their
inalienable birthright, have cast off the fear of God, and are
ready to overthrow every barrier which religion or constituted

The Great Testimony. 425
government can oppose to them, and to reduce into practice
the theories ostentatiously set forth by the speculative, and
the principles, alas ! actuating all classes of the community
throughout Christendom.
We say throughout Christendom : for it is not among Pro
testants only that these principles are in operation ; all classes
of those in authority, whether in the Church or in the State,
are courting the people ; even those who in private are the
most attached to the principles of reverence, of authority, and
of piety, which consecrate the King and the Priest in the heart
of man, conceal their opinions from the sight of men in defer
ence to the public voice ; and adopting that petty wisdom of
the present age, expediency, effectually assist to swell the note
of that great lie of Satan which is now re-echoed from land to
land throughout Christendom, that " the people are the source
of legitimate power." And so it is, the favour of the people is
sought, and the avowal of truth is restrained ; and the thought,
that the Ruler is the ordinance of God, departs from his own
breast, as it hath departed from the breasts of his subjects ; and
the authority of the Church, in its relation to the State, is no
more to be the teacher of kings and people, but is just limited
to the degree of political influence which she may possess ; and
her ceremonies and services, on all state occasions, are no
longer looked to as conveying a special blessing, but are either
disappearing, or only retained as part of an empty pageantry.
And so it is that, among the improvements of the age, the
payment of Tithes to God's Altar must be abolished. In some
countries they have fallen into desuetude — the Reformed Clergy
fearing to stand upon their right. In others they have been
swept away by the lawless violence of revolution, and cannot
be re-established. And now the last remaining remnant is de
manded under the specious argument, that modem maxims of

426 Appendix I.

Political Economy demand the sacrifice, that tithes are a partial
tax, and injurious to agriculture. The fact, that this argument
hath any truth in it, is the standing evidence of the Apostacy of
Christendom from the faith of their Forefathers. They are an
unequal tax on land, because St. Augustine's x charge to the
faithful to give Tithe, not only of their annual produce, but of
their daily gains, is no longer the principle nor the practice of
Christians. When the piety of our forefathers, by collective
and national acts, dedicated their Tenths unto the Lord, the
riches of the Roman Empire had 'disappeared, and it is not too
much to say, that no other sources of wealth were in existence
but the produce of the earth ; and therefore, and because equit
able laws could not well apply to other descriptions of property,
the letter of the statutes of all nations referred to nothing else
but the produce of land. But now (when, in reward of the
piety of the nations of Christendom, God hath increased their
riches of every kind beyond all example of earlier history) even
where the letter of the law remains uncancelled, the spirit
wherein tithes were dedicated is departed ; and so. instead of
the faithful giving tithes of all they possess, their posterity have
restricted themselves to the mere obligation of the letter, and
have, by their own act of withholding the tenth of their other
property, made the tithe from the land to seem an unequal
impost. Meanwhile the national acknowledgment of God,
expressed in paying to His Church that portion which He hath
undoubtedly reserved unto Himself in giving the Earth and its
Fruits unto the children of men (for tithes are more ancient
than the law of Moses, and have ever been the acknowledg
ment made by the faithful to God as the giver of all), is
exchanging everywhere for scanty provisions, annually doled
1 Praecidite ergo aliquid, et deputate aliquid fixum, vel ex annuis
fructibus, vel ex quotidianis qusestibus vestris. . . Decimas vis ? Decimas
exime, quanquam parum sit. — Aug. Com. in Psalm cxlvi. Quod cumque
te pascit, ingenium Dei est ; et inde Decimas expetit, unde vivis ; de
militia, de negotio, de artificio redde decimas.

The Great Testimony. 427
out from motives of expediency or bounty, not by right : and
the Priests of God are becoming pensioners of the State. The
history of Europe is showing, and will yet more fearfully
demonstrate, that for these things the judgment of God tarrieth
not; as saith the prophet Malachi, tracing the sin from its
origin, giving intimation of the only remedy, and predicting the
proud answer of Christendom to the charges of the Lord :
" Even from the days of your Fathers ye are gone away from
Mine ordinances, and have not kept them. Return unto Me,
and I will return unto you, saith the Lord of Hosts. But ye
said, Wherein shall we return ? Will a man rob God ? Yet ye
have robbed Me. But ye say, Wherein have we robbed Thee ?
In tithes and offerings. Ye are cursed with a curse : for ye have
robbed Me, even this whole nation." x
The next step in this fearful descent is, the principle that
the State shall consider and act towards all forms of religion on
a footing of perfect equality, and either bestow on each sect a
similar bounty in proportion to its numbers, or leave each to
maintain its own Ministers. In either of these cases the State
ceases to recognize the Church of God ; but in the latter it
ceases also to recognize either God or religion. In the former
case the State ceases to be Christian, in nay proper sense of the
word : in the latter it proclaims a principle of Atheism, so far
as the Government is concerned. God's truth is one; His
salvation is one ; and in the one Church of God alone are
they to be found. They proceed from God to man, and must
be received by man, or rejected at his eternal peril ;— they
never can be matter of human choice, nor be decided by
mere human majorities: and therefore to place all classes
of religionists on equal terms, is a virtual denial of revel
ation on the part of the State; it is a betrayal of their
trust, wherever the Ministers of religion, who claim to be the
1 Mai. iii. 7, 8, 9.

428 Appendix I.

Church of God, concur in it ; it is a denial of their baptism in
the People to seek it. If the people are not kept conscious of
their obligation — if the clergy do not assert for Christ their
place, as His appointed channels of all God's blessings, and
His Priests to bring the people up to God, they will but
degrade themselves to a level with those self-elected pastors,
those voluntary bishops, the birth of modern times, who neither
have, nor profess to have, any Divine constitution or authority
for their office : they will act either as if the pastoral work and
all ecclesiastical functions required no gift or authority of God,
no delegation from Christ ; or as if their own standing were ques
tionable as the inheritors of that gift, authority, and delegation.
It is true that some Governments have not avowedly acted
on this principle, and that the established Churches have repro
bated it ; but it has nevertheless insinuated itself into the
policy, not only of every Protestant State, but also of every
State containing a large proportion of Protestants ; and, even
in the most strictly Roman Catholic Governments, the Rulers
will be found prepared to avow, whenever they can do it with
safety, that the favour to be paid by a Government to any class
of religionists is to be proportioned to their numbers, and that
the only ground for recognizing a State Church is, that it is the
Church of the majority.
Thus are abandoned the only means remaining to Rulers, to
enable them to fulfil their duties as God would have them, and
to stem the evils which are rushing in on the nations of Europe
— for righteous government cannot be administered in the
power of the natural man, who is always foolish, tyrannical, and
rebellious ; and those Rulers who do not seek to God for the
grace of His Spirit, who forget the anointing they have received
from the Holy One, will proceed to abuse the authority given
them of God, and will become oppressors. And this hath ever

The Great Testimony. 429
been the source of oppression and misrule : — in Pagan times,
because they had not the Anointing ; — after the establishment
of Christianity, because they abode not in the grace which they
professed to have received, yet neither renouncing nor disre
garding it : — but now is the consummation of the sin of the
Rulers of Christendom, that they are in their secret spirit
disregarding and forgetting, or even renouncing and despising it.
And hence the convulsions and judgments overtaking their
kingdoms ; for the people, suffering from systems of Government
which have not ensured their peace and happiness (and people
and rulers alike forgetting the source from whence the reforma
tion of their grievances must come, even God), are rising up with
impetuous violence to seek the remedies for themselves, and, led
away by the vain speculations of reforming and revolutionizing
men, are the ready instruments for involving all institutions in
Church and State in one irremediable destruction.
The French Revolution of 1793 was but a partial outbreak
of that universal convulsion which is now preparing— the first
shock of that Earthquake, which will throw down every civil
and ecclesiastical fabric :— Corruption in the Court and in the
Church had destroyed the happiness and moral feelings, and
infidelity had supplanted the principles, of the great mass of the
people ; — and the people, oppressed and exasperated, at last
burst through all restraint, and then every evil passion was let
loose : wickedness, cruelty, and bloodshed, a diabolical hatred
of God, and of Religion, and of all Government, and of decency
and virtue, had their full sway, and unheard-of crimes were
committed in the palace of the king, and detestable lewdness
and outrageous sacrilege revelled even in the temples of God-
Murder became the policy, and Atheism the religion, of a whole
nation. But that revolution rose up in the face of better principles
then still existing, the which with mighty force it assailed and

43 o Appendix I. '

sought to overthrow, but which ultimately stayed its violence.
But now the revolution, of which the former was the type and
omen, impends upon Christendom leavened throughout with
the evil, and sweeps and carries away institutions, whose
foundations are already sapped ; and that infidelity, which
flowed darkly and silently its course beneath through the period
of Papal corruptions, which gained strength and has burst forth
into the light of day in Protestant apostasy, shall swell out into
that third and last flood of Antichristian blasphemy, which
shall carry away both Church and State, as visible ordinances
publicly witnessing to God, and raise up in their room the
ordinances of Hell ; mischief shall be framed by a law, and
every insult against God, and His Christ, shall be perpetrated,
not by the tumultuous acts of infuriated mobs, but by legislative
measures, with all the pomp and circumstance of Government,
yet springing from the people, whose will shall be all-powerful ;
the ties of society, formerly burst asunder by the violence of
man's passions, shall now be loosed by the impiety of his wis
dom ; and, the bands of God being broken, none other shall
bind men together ; every man's hand shall be against his
brother, and misrule shall be the law of the world, until all are
gathered up under that Antichrist who hastens to be revealed.1
For we know from God's word, that in the last days— self-
love, covetousness, boasting, pride, blasphemy, disobedience,
unthankfulness, unholiness, the want of natural affection, truce-
breaking, false accusation, incontinence, fierceness, disrelish of
good, treason, rashness, highmindedness, love of pleasure,2
cloaked indeed by all the forms of worship and godliness, but
denying all power therein, shall not only have their votaries as
they have ever had, but shall reign triumphant over the minds
of men. In one word, lawlessness shall pervade and prevail,
tossing men to and fro as the waves of the sea, until it shall
1 Micah vii. 5. 2 2 Tim. iii. 2—4.

The Great Testimony. 43 1
bring forth its concentrated energy in that Wicked, the lawless
one, who shall be revealed, the man of sin, " who opposeth and
exalteth himself above all that is called God, or that is wor
shipped ; whose coming is after the working of Satan, with all
power and signs and lying wonders." x And he must be
manifested speedily ; for amid the increasing tumults and con
fusion of all people in every country of Europe, in this distress
of nations, with perplexity, the time foretold in God's word
rapidly approaches,2 when the Son of Man shall come in the
clouds of heaven to judge the nations, and to set up that king
dom which shall never be destroyed.3 And when He cometh,
that lawless one stands already revealed -. for it is written, that
" the Lord shall consume him with the spirit of His mouth, and
destroy him with the brightness of His coming."
And this is the fearful crisis in the history of man to which
the world approaches ; and this is " the hour of temptation,
which cometh upon all the world, to try them that dwell upon
the earth." i And " as a snare it comes upon all them that
dwell upon the face of the whole earth." 5 Oh let the warning
enter now into the ears and hearts of all God's anointed ; for
except they hear it and believe, nothing can hinder the Priests
of God's Church from ranging themselves under the "false
Prophet which rises out of the earth," 6 nor preserve the kings
of Christendom from giving their kingdom to the Beast which
ascends out of the bottomless pit,7 and from gathering together
under him to make war with the Lamb :— and that war shall
end in their destruction, as it is written, " I saw the beast and
the kings of the earth, and their armies, gathered together to
make war against Him;"8 of which kings, it is also written,
" These shall make war with the Lamb, and the Lamb shall
1 2 Thess. ii. 3, 4, 9. 2 Luke xxi. 25. 3 Dan. vii. 13, 14.
4 Rev. iii. 10. " Luke xxi. 35. 6 Rev. xiii. II.
' Rev, xvii. 8. 8 Rev. xix. 19.

432- Appendix I.

overcome them, for He is Lord of lords, and King of
kings." ^
The apostasy and approaching judgment, the visible corrup
tions and present calamities, of God's baptized peo^e; the
utter dissimilarity of those bodies called Churehes, of any one
of them apart, or of the whole of them together, whether in
outward form, order, unity, and spiritual glory, or in inward
holiness, purity, peace, blessedness, and goodness, to that body
described under the same name " the Church " in Holy Scrip
ture ; their consequent inability to fulfil God's purpose in them,
or their duty to Him and His creatures ; and their utter unpre-
paredness for the coming of the Lord, we have now declared ;
and we cite as our witnesses the consciences of all to whom this
testimony comes : — The scornful Infidel points the finger to the
baptized ; — referring to the Scriptures, he compares the record
with the fact, and deduces his argument for rejecting revelation
from the practical confutation apparently afforded by those
who profess to believe it. The cold and sceptical religionists of
the day, differing from the infidel only as one class of theorists
on speculative philosophy may differ from another, reduce
Christianity merely to a system of ethics, and ascribe all which
would convey any higher meaning to Oriental phraseology. And
the great body of Christians, without thinking of God's glory or
God's purpose, or whether he hath any purpose at all, are
pleasing themselves in their various modes of spiritual gratifica
tion, or seeking peace to their consciences merely, with no
higher views or principle than their Pagan forefathers : for if we
will use religion only to quiet our fears, or to gratify imagination,
as though God had' no interest therein, nor design, which He is
slowly, to our apprehensions, but surely working, we in fact
reduce it to a christianized Paganism. And not only the
assent of conscience to the things we state, but its apprehensions,
1 Rev. xvii. 14.

The Great Testimony. \22>
defined and undefined — its fears of present evils which cannot
be averted, and its terrors because of what may remain behind —
these also are our witnesses ; and the restless uneasiness of the
world, thf never ending and never satisfied inquiries wherefore
these things are %o, the universal clamour for reform and change,
in like manner testify to the 'truth. But reformation without
God, the best constituted government which man's wisdom can
devise for Church or State, without the Spirit of God, is illusory
and vain, and, attempted without reference to Him, is wicked :
it is the act of Saul seeking to familiar spirits, when God answered
him no more by dreams, nor by Urim, nor by Prophets;1 or,
as Nebuchadnezzar, troubled in his spirit to know the dream of
futurity, called for the magicians and astrologers of Babylon.
But it is God alone " who revealeth the deep and secret things :
He knoweth what is in the darkness, and the light dwelleth
with Him."2 And, because ye are still His anointed, He hath
now interpreted the signs of the times, and made known the
hidden cause of these evils — the fearful judgments which
impend, — the fierce tyranny of that enemy of God and man, the
old Serpent, who deceived man at the first, and is now gathering
up the deceived to involve them in one fell catastrophe, — and
the near approach of Him who shall be revealed from Heaven
with His mighty angels, recompensing " rest " to those who are
waiting for Him, but shame and everlasting contempt " to those
who know not God, and obey not the Gospel of our Lord
Jesus Christ."3
" But who may abide the day of His coming ? and who shall
stand when He appeareth ? for He is like a refiner's fire, and
like fuller's soap. And He shall sit as a refiner and purifier of
silver ; and He shall purify the sons of Levi, and purge them as
gold and silver, that they may offer unto the Lord an offering in
righteousness."4 It is only an holy people who can abide before
1 I Sam. xxviii. 6, 7. » Dan. ii. 3 2 Thess. i. 7, 8. 4 Mai. iii. 2—4.
vol. 1. F F

434 Appendix I.

Him, walking as " children of light and children of the day ; " x
it is only a people filled with the Holy Ghost, the servants of
God whom He, sealeth on their foreheads, before the four winds
of heaven let loose the elements of destruction on the,£ arth and
on the sea.2 And that ministry of the Holy#Ghost cannot be
given, that sealing cannot be iffixed, the Church cannot be
perfected, except through those ordinances which God gave at
the first for that end. But they shall be given ; all the promises
contained in His word of the Restoration of His Zion, in the
hour of her greatest peril, shall be fulfilled ; and that purpose
shall be accomplished according to His own counsel, and by
His own instrumentality, and by no man's devices. God will
appear again in the mighty presence of His Spirit ; again shall
His gifts, given without repentance at the ascension of His Son,
be manifested; Apostles, sent forth not of man, neither by
man,— Prophets, Evangelists, and Pastors and Teachers, ordained
by Apostles,— shall work the work of God in His Church, and
minister to the edifying of the body, and the body shall be
replenished with life ; the dead bones shall be brought together,
framed again in their wonted order, and shall stand up a mighty
army;3 and the followers of the Lamb, the undefiled, in whose
mouth shall be no guile, without fault before the throne of God,
shall stand with the Lamb on Mount Zion, the manifested first-
fruits4 unto God and the Lamb, the earnest of that glorious
harvest, when the Son of Man shall send forth His angels, and
shall gather His elect from the four winds, from one end of
heaven to the other.5 And this is your calling, O ye baptized,
for God hath not cast you off; and this is your hope: — "His
Spirit yet remains among us, according to the words of His
covenant when we came out of Egypt;"6 and Jesus Christ, the
Head of the Church, is still ready to put forth His ordinances
1 i.Thess. v. 5. 2 Rev. vii. 1—3. 3 Ezek. xxxvii.
*. Rev. xiv. 1—5. s Matt. xxiv. 31. <s Hag. ii. 5.

The Great Testimony. 435
 » 
for this very end, that the duties which He requires of His
ministers they may be enabled to fulfil.
And therefore, ye Bishops, fathers of the Church, ye are
called upon to present your flocks unto Him, an holy people,
who shall be able to abide the judgment, and be counted worthy
to stand before the Son of Man : and" you, ye Royal Potentates,
and all Princes, unto you will God be faithful, and save you and
your people from the floods of ungodliness, if ye on your part
will recognize your allegiance to Him, and will seek unto Him
in His Church. And this salvation is no earthly deliverance,
nor restoration of earthly dignity or power. The last notes of
the knell of this world's Dispensation are pealing, — the world
passes away, and the things of the world ; the only hope is that
which hath been ever the hope of the Church, to be" caught up
to meet the Lord in the air, and so to be ever with Him, saved
from the snare of the temptation and the great tribulation which
are coming upon the earth. But will ye hear? God knoweth ;
doubtless many will hear, and all may — and whosoever will,
shall bj surely sealed from the destruction, and kept in the
pavilion of God in the time of evil : but whosoever will not
hear, who will not receive God's seal, how shall he escape the
judgment written, that " because they receive not the love of
the truth that they may be saved, God shall send them strong
delusion that they should believe a lie, that they all might be
damned who believed not the truth but had pleasure in
unrighteousness." 1
But ye, who mourn over the low estate of Christ's Church ;
'who desire that the baptized should be .conformed to the image
of Jesus the Son of God, should be seen walking in holiness
and love— the image of God restored, the company of the
believers of one heart and of one soul, filled with the Holy
Ghost ; who, having no proud methods of your own, do desire
2 Thess. ii. n, 12.

436 Appendix I.
 * 

that these things shall be effected by God's means, and by none
other ; you above all we implore, that ye will not resist His
grace which we proclaim unto you, neither let the truth of His
purposes, which we have declared, be counted a thing incredible.
Refuse ye to believe that God's gifts and callings are for ever
withdrawn ; lift up your heads, for in the midst of darkness He
causes light to arise ; and the period of approaching judgment
has ever been the time for raising His voice to warn, and for
ordaining His refuge wherein there may be shelter and defence. #
God, the Father Almighty, who holds the hearts of all men
in His power, and disposes and guides them in unerring wisdom,
pour out upon you the knowledge, and fulfil in you all the good
pleasure, of His will. The grace of our Lord Jesus Christ, your
Saviour, replenish you with all the blessings of His goodness.
The Holy Ghost, the Comforter, the Spirit of the Father and
the Son, guide you henceforth unto the end in His perfect way,
to the Glory of God, and the salvation of your souls, and of the
souls of all His people. Amen. '-
ffilo*2 to to tne iFittner, mn to tne Son,
swtr to tne pjolj* ©nost ; %$ it tons in tne
tucjmmng, is nob, antr eber ssnall ne, toorttr
imtnout enfr* Slmcm

END OF VOL. I.

CLAY AND TAYLOR, PRINTERS, BUNGAY.

3 9002