Other formats

    Adobe Portable Document Format file (facsimile images)   TEI XML file   ePub eBook file  

Connect

    mail icontwitter iconBlogspot iconrss icon

The Pamphlet Collection of Sir Robert Stout: Volume 76

God's Work by Restored Apostles,—Also—An Answer to Bishop Wallis' Charge Against This Work of Spiritual Error

page break

God's Work by Restored Apostles,—Also—An Answer to Bishop Wallis' Charge Against This Work of Spiritual Error.

"Five years ago I solemnly declared in this Church that I was ready with all faithful diligence to banish and drive away all erroneous and strange doctrine contrary to God's Word, the Lord being my helper. I am bound, therefore, by a most solemn obligation to warn you, teachers and representatives of the Church of Christ in this land, against a serious error which has spread, and may yet spread more widely, among members of our own body; I do not think it at all likely to affect our brothers of Briber Christian denominations."

These words were spoken in the address delivered by the Bishop presiding at the "opening of the Second Session of the fifteenth Synod of the (Anglican) Diocese of Wellington, in St. Paul's Pro-Cathedral, on the evening of Wednesday, 27th June, 1900."

Such expressions from a Bishop of the Anglican communion, and under the circumstances in which they were uttered, demand the most careful consideration of every thoughtful Christian. They suggest that the speaker, labouring under the responsibility of his office, appeared to discern dangers of the gravest character threatening the Christian Church.

What he considered these dangers to be, he described in terse language in his address, the substance of which follows:—

[For convenience in reference, the various points of the Bishop's address have been numbered.]

During the last two years, in this province, although not in this Diocese, Churchmen have been admitted to Holy Orders by persons popularly known as "Irvingites," and I grave violations of Church order have been committed, of which many of you are aware. I wish to speak of this party with the greatest possible tenderness. It numbers amongst its members three or four of our most devoted and unselfish Churchworkers. With several of its leaders I have had frequent conversations, and I believe that they are earnestly I striving to follow the leading of the Holy Spirit. I trust that in nothing that I shall say to-night I shall misrepresent their teaching, and so put a new obstacle in the way of their return to us.

It is but just to state that they have always vigorously repudiated the title "Irvingite," which partly for lack of a short and intelligible designation, and partly on account of I a misunderstanding of their history, has been (1st) generally applied to them. It was in the church served by the Reverend Edward Irving, a Presbyterian minister (*) of the Established Church of Scotland, that the supposed gifts of page 4 prophecy and tongues were publicly exercised, and this occurrence naturally had a strong and permanent influence on the so-called Irvingites, who believed in the reality of these gifts; but Mr. Irving was never recognised by them as a leader. The name by which they have registered themselves is the "Catholic Apostolic Church," but here again I am bound in justice to them to add that they do not presume to assert that they, and they only, belong to that Church, which they define as "the company of all who are baptised in the Name of the Father, and of the Son, and of the Holy Ghost." They claim to be a part only of this company, and that part which is most in harmony with the will of God. "walking in holiness and righteousness," "receiving all the true creeds of the Church, (‡) and all its sacraments and tree doctrines, and combining into one all that is elsewhere held in separation." Since then they obviously need to be distinguished from other members of the Church of Christ, and the name Catholic Apostolic Church does not distinguished them, we may, perhaps, speak of them under a title which I know to be acceptable to some at least of their number, "Adherents of the Restored Apostolate."

(2nd) For this is their Cardinal Doctrine, that in these last days twelve Apostles have been raised up to succeed the Apostles of old, or rather the twelve who were the first Apostles. These new Apostles are appointed "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." They are distinguished from all other ministers by this that they "are neither of men, nor by man; but by Jesus Christ and God the Father, sent forth immediately and directly." Since Apostles are "necessary to the true growth of the Church," it is held that the sin of man prevailed to defeat God's purposes, and that for this reason the Church has been without Apostles from the end of the first century to the beginning of the nineteenth. Meanwhile "a measure of the Holy Ghost has been given by the laying on of bishop's hands, and grace has been (†) bestowed in the Sacraments, administered by those whom they ordain." Rut those Sacraments, "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 measure of the Hoby 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 could not retain the principal ministries of the Church, was insufficient to apprehend the full blessing in the Sacraments." [unclear: (3rd)] Accordingly our own priests are invited to submit to a [unclear: rite] prescribed in the Liturgy for "Confirming the Orders of [unclear: such] page 5 as have been ordained Priests by the Laying-on of hands of the Bishop." It is there declared that "the due order and perfect way of God, in calling and admitting men to the order of the priesthood, is that they should be designated and called by the word of the Holy Ghost, through the ordinance of the prophet; and afterwards be ordained by the laying-on of the hands of Apostles or their delegates, God hath, however, revealed to us that, in mercy to His Church, He hath been pleased, since the absence of Apostles, to ordain men, both to the priesthood and to the episcopate, by the hands of bishops; thus . . . . ensuring the continuance of the Church, until He might again restore Apostles and confirm through their ministry those things which have been done to His glory during their absence." The priest who comes to receive confirmation of his Orders has to declare that he is fully persuaded that he has already been truly and validly ordained. He is asked "Do you confess your own shortcoming in the grace of the priestly office through the omission of (God's) ordinances?" His reply has to be, "I acknowledge and confess these ordinances, and confess my own shortcoming in my office through the omission of them." and he further has to promise that he "will receive and obey the doctrine and commandment of the Apostles."

(4th) The Liturgy contains also an "Order for the Laying-on of Apostles' Hands" upon those who have been baptised; but no indication is there given, that any gift of the Holy Ghost has been imparted by the laying-on of the Bishop's hands in Confirmation.

(5th) So stupendous a claim as that made by these new Apostles, or by others on their behalf, has never been offered for acceptance by Christian men, with the single exception of the claim of the Bishop of Rome, since the close of the New Testament Canon. (6th) Who are these Apostles? When and how were they appointed? What are their credentials?

(7th) It was not unnatural in the early part of this century for men to read a prophecy of the Lord's speedy return in the events of that time. The horrors of the French Revolution of 1792, the struggles of the first Napoleon for universal dominion and the agitations which afterwards culminated in the many revolutions of 1848, inclined many thoughtful persons to believe that the great apostacy was at hand which should precede Christ's final coming. Surely at such a crisis the Lord would visit His people and speak strength and comfort to the remnant which trusted in Him. In the years 1832 to 1835 it was believed that this had come to pass. Twelve men were pointed out as Apostles by the "word of prophecy," that is by the Holy Ghost speaking through the lips of men; and on the 14th July, 1835, finally "separated" for their ministry. Christendom was declared by another utterance of the same "word" to consist of twelve tribes, each of which was assigned to an apostle. England page 6 and the United States were the tribe of Judah, Scotland and Switzerland together made up the tribe of Benjamin. From these tribes the Apostles were to gather the one hundred and forty and four thousand mentioned in the Revelation of St. John, and to seal them on their foreheads, that they might be delivered from the great tribulation. All these Apostles have died but one, (8th) Francis Woodhouse, who must now be a very old man. The promise of obedience "to the doctrine and commandment of the Apostles" means therefore now obedience to the directions of a single man.

What proofs of this apostleship are offered? For to those who know and love the Lord Jesus Christ it is simply incredible (9th) that, having given us no warning in the written Word of what He was about to do, but having promised that (10th) the Spirit should abide with us for ever. He should suddenly entrust to a band of men the guidance (B) and government of His Church with authority to decide doubts and controversies; and should withhold from His people signs whereby they might be recognised. Remember, it is not urged that these Apostles merely fulfil such an "Elias ministry" as was; foretold in Malachi iv., 5, 6; (c) and, as many have thought! by our Lord Himself (Mark ix., 12). They are sent not merely to prepare the Church for His last coming; they are not simple messengers, but (D) rulers with supreme power, whom to ignore and disobey is treason to the Church's Head.

(11th) What then are the signs of these Apostles? Not miracles, it is answered; these may be shown to the heathen, I but not to Christians. The matter is "not to be degraded into an affair of signs and wonders as if we were unspiritual, unbaptised. Jews and heathens;" the only signs that are given are the speaking with tongues and prophesying. May we look to the deeds or words of the Apostles? I know of book of their Acts; and in the Great Testimony which there have composed, apart from such sentences as those I have already quoted, there is hardly anything which has not bed spoken and believed by ourselves and many others. (12th) What test can we apply? Only, I think, the words of their prophets. For if prophesying is one of the signs given, and if it was by the word of prophecy that the Apostles were shown to be from God, then in the words of the prophets we may hope to find a test of the truth of their claims. You can read these words for yourselves in accounts given m others of the "Adherents of the Restored Apostolate," or better still, in the volumes of the Angels' Record, which can be obtained from members of that body. I shrink from giving pain to some whom my words may reach, by reading and criticising before you what they believe to be the direct utterances of the Holy Spirit of God. You can read the yourselves, and decide whether as regards insight into God's ways they are worthy to be ranked with the words of the writers of the New Testament, or even with those of the great spiritual leaders of this century.

page 7

Let me add two things more.

(14th) First, the Adherents of the Restored Apostolate are in reality a distinct body. Although in our country districts, where their numbers are few, they allow and even encourage their fellow-adherents to take part in the worship of our Church, yet in large towns they meet in a building of their own, and use their own forms of prayer. Where their number is small, they are loyal members of (15th) the Church; where it is large, they separate themselves from us. They have in no way fulfilled their hope of (16th) helping forward the union of Christians, for which they and we alike pray. They do not call Christians of various bodies to a neutral ground where they may (17th) stand side by side, nor do they offer us great truths (18th) which will reconcile and include the various truths we hold separately. Their doctrines approximate most closely (19th) to those of the Tractarians, with the beginning of whose movement the beginning of their own synchronised. They condemn the distinctive tenets of the Church of Rome and of the Churches of the East; they acknowledge no man as validly ordained unless he has received the laying on of the hands of Bishop or Angel; they teach the Baptism of infants.

(20th) Secondly, their teaching obviously leads those of our clergy who accept it to undervalue the unspeakably precious gifts they have received at their Ordination in comparison with the new gift which the Apostles or their delegates are empowered to bestow; and to attribute, as we have seen, their shortcomings, in part at least, to the lack of this gift. And if these clergy are faithful to their new leaders, they are bound in conscience to do all in their power to bring the children whom they have prepared for Confirmation to receive a gift far greater than Confirmation can bring, bestowed in the laying on of the Apostles' hands.

I have tried to speak with the greatest possible fairness of this movement which has lately begun among us, quoting in all cases from their own writings for the doctrines taught by the so-called Irvingites. I trust I have spoken with gentleness also.

(21st) Had we ourselves believed less in human systems, and more in the continual presence of God the Holy Ghost in His Church, the trouble might have never arisen.

The lessons which I think God means us to learn from this movement are to ponder more diligently the prophetic portions of the Bible, after our forefathers' example; to keep constantly in our hearts the solemn truth that the Lord will come suddenly and may come soon; and to watch and pray always that we may be accounted worthy to escape all the things that shall come to pass, and to stand before the Son of Man.

page 8

In the historical part of this address there is not much that exception can be taken to, but several points maybe indicated:—

1st. The Bishop appears to be not well-acquainted with the history of the work that he criticises.

He assumes that events connected with its origin began with, or in the congregation of the Rev. Edward Irving, Presbyterian minister, of London. This is a common error. (*)

The first events that may be said to have had a direct bearing upon the work which followed, were spiritual utterances heard among members of a. Roman Catholic church in Karlshuld, Bavaria. January, 1828. The pastor, or priest, in charge was Johan E. J. Lutz.

About two years afterwards (1830) utterances of a similar character were heard among members of the Established Church of Scotland, at Port Glasgow, on the Clyde.

Again, in 1831, the wife of a solicitor, member of the congregation of the Rev. Baptist Noel, Church of England, spoke in prophecy; and, still later, members of Mr. Irving's congregation (Regent Square. London), as well as other people in different denominations, exhibited similar spiritual manifestations.

But these details only affect the matter as showing that the work did not begin in the congregation of nor with the person whose name is so generally attached to it.

2nd. The Bishop affirms that the "Cardinal Doctrine" of this people is that "twelve Apostles have been raised up to succeed the Apostles of old," et seq. This statement is presumably a lapsus on his part.

The people referred to most certainly believe that the Lord is again manifested in an Apostolate as in the beginning; but the doctrines held by them as "Cardinal" are those held by the Church Universal, and expressed in the three creeds known as the "Apostles'," "Nicene," and "Athenasian," or, as the Bishop in the earlier part of his address quotes, "receiving all true creeds of the Church." (‡)

3rd. When priests ordained by Bishops desire to serve as ministers under restored Apostles, it becomes necessary before being so used that they have their orders confirmed by Apostolic benediction. In no other case is such benediction given to the clergy.

4th. Candidates for sealing, by the laying on of Apostles' hands, are taught that a measure of the Holy Spirit is given to all who are confirmed by the hands of a Bishop (see Bishop's quotation †), but not the full Apostolic measure, which can be given only by Apostles or those directly delegated by them.

5th. These claims may appear what the Bishop terms "stupendous," but they simply mean that the authority of a restored Apostleship is the same as that claimed for the first twelve. This position is only logical, and if it be proved that such a restoration has taken place, what rest, gratitude, and joyful obedience should be the result.

page 9

6th. Who these Apostles are, their credentials and appointment, will be considered in the latter part of this pamphlet.

7th. This paragraph records some very startling facts, and vet not so startling as the circumstances would have been, had the Lord not interfered.

When the characters of the persons whose minds were exercised by the events referred to are taken into consideration, as well as the events themselves, the fact that becomes startling is that so few to-day know anything, or so little, about a movement comprehending with its catholic spirit and order what many Christians desire (and have been seeking) as a means of bringing unity and peace to the Church.

8th. The fact of only one of the twelve restored Apostles being left (and he an aged man) is suggested as a difficulty. But if the previous statements concerning this ministry be true, where is the difficulty of discerning in that "very old man" the grace of Apostleship. Is his case very different to that of the Apostle John in his later years? Nor, it is to be feared, his treatment either. St. John complained of a bishop of his day, one Diotrephes, a refusing his Apostolic rule; and, at an earlier period, St. Paul made complaints of similar treatment from others b.

9th. But what is referred to as specially "incredible," is that no Divine warning is given concerning the restoration of Apostleship. This, if true, may be incredible to some, and yet it would not be without precedent. Two examples may suffice.

When the Lord chose his twelve He gave not the slightest intimation that He intended to choose other seventy, and yet we find such a ministry chosen and sent forth with much the same credentials as the twelve had (before our Lord's resurrection), and doing very similar work, but under slightly different circumstances 2.

More remarkable still was the appointment of Barnabas and Saul to the Apostleship 3. After Judas fell, the Apostolate was completed by the appointment of Matthias to take his place. The promise that the Apostles were to "sit on twelve thrones, judging the twelve tribes of Israel" 4, suggests the thought that the Apostolic College was then complete. Yet, some years afterwards. Barnabas and Saul were added without any previous intimation. Paul's call to this ministry is rendered more remarkable both by his statement that he was "as one born out of due time" 5Ektroma (margin, "abortive")—as though his Apostleship indicated some future aspect of the Lord's work to the Gentiles (to whom he was the Apostle)—and also by his saying that he was "not one whit behind the very chiefest Apostles" 6.

2 Luke x., 1-17

3 Acts xiii., 1-3; xiv., 14.

4 Matt, xix., 28.

5 1st Cor. xv., 8.

6 2nd Cor. xi.,5.

a (a) 3 Epis. John v., 9, 10.

b (b) 2nd Tim, i., 15: iv.. 10.

page 10

Is the action of the Lord in manifesting Himself in an Apostolate in our days more incredible than His adding these two men—Barnabas and Saul—to the first twelve, thus making fourteen in their days? Of the two circumstances, the restoration of this ministry in our days might be supposed to be the more needed, inasmuch as there is a great necessity for a Divinely. I appointed central authority for government and appeal. Barnabas' and Saul's election to the Apostleship does not appear to have been needed to provide such government in their days, as it already existed in the twelve.

But to come back to the Bishop's statement that the Lord has "given no warning in the written word of what He was about to do," et seq. (i.e., restore the Apostolate)—is this correct? Some discern many warnings, or rather promises, of such a restoration. One reference has been quoted by the Bishop (Mark ix., 12).

In the last words of the Old Testament Scriptures it was promised through the prophet Malachi—'Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse "1. Our Lord (Mark ix., 12) connects the promise of Elijah's coming with the ministry of John the Baptist. This is made plain by comparing Matt. xvii., 12, and Matt, xi., 13, 14. His words in the latter passage are:—"For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come." The angel also, who prophesied of Johns birth, said—"He (John) shall go before Him (Jesus) in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord" 2.

This Elias ministry was fulfilled in John in so far as he, (" the messenger before the Lord") 3, prepared a people for Christ at His first advent. But our Lord also referred to another and subsequent form of this Elias ministry, which was to precede and prepare for His second advent. When asked by His disciples about the coming of Elias, He answered, "Elias truly shall come first and restore all things" 4.

This restoration, according to Malachi and the prophecy of the Angel to Zacharias, was to be a means of "preparing" people for the Lord;" and was to be connected with, and to precede, the great and dreadful day of the Lord.

Such a ministry is also distinctly pointed to in the parable of the Ten Virgins 5. The key to the understanding of the times of application of that parable is in the first-word of the chapter. "Then"—that is, having immediate relation to the time of the Bridegroom's coming—is found a people, symbolised

1 Mal. iv., 5.

2 Luke i., 17.

3 Mark i., 2.

4 Matt, xvii., 2.

5 Matt xxv., 1-13.

page 11 by the number of the Kingdom, all of whom are looking and waiting in hope for the coming Bridegroom. They all have lamps (Psalm cxix., 105), but five lack the necessary measure of oil. Spiritual slumber overtakes them. During slumber a Messenger, going before the Bridegroom, sounds forth the cry—"Behold, the Bridegroom cometh." Afterwards the foolish virgins discover their lack of oil, and are directed to them who apply (or minister) what they need, but are too late.

There are many to-day who have heard the cry. Some of them suppose that they have all they require in the lamp. Others have discerned a special ministry (sent ones, i.e., Apostles) and means of preparation, and have sought for and received the fuller measure of oil. Through this ministry there has been a restoration of all that the Church has lacked, since the ministry of the first Apostles ceased to be manifested: and by this means a people (firstfruits) are being prepared to meet the Lord at His coming.

10th. a It is true that, according to our Lord's promise, the Holy Spirit has been ever with the Church. This truth every baptised believer realises in his experience: but what are the instruments by which He is to testify to the Lordship of the Son, and to lead the saints on to perfection) Are they not "Apostles, Prophets, Evangelists, Pastors, and Teachers?" These are the gifts of Jesus to that end 1.

If, as is affirmed, some of these ministries were intended to cease in the early age of the Church (the Scriptures give no I such intimation), who is going to draw the line as to what were to cease and when? The Plymonthists say that since the first Apostles fell asleep, they having fulfilled their purpose, all official ministry ceased: and that now the Holy Spirit is in the Church lead into all truth by ministration through every member of the Body. This, if logical from their standpoint, is simply spiritual anarchy. But is any other section of the Church on this matter much nearer the truth?

(B) The government of the Church is entrusted to some "band" or bands of men (whether Divinely authorised or not is another question), which use authority to decide doubts: certainly not without controversy. No common centre of appeal is recognised by the whole Church, except the written word, which each denomination interprets its own way. The result is the present divided and painful state of the Church Universal.

(C) Whether the restored Apostles fulfil the "Elias" ministry as foretold in Malachi iv., 5, 6 (and commented upon by our Lord, Matt, xvii., 11), is a question that can only be decided by the results of their ministry. The work is not done in a corner, and the facts concerning God's operations in and by it are not to to lightly disputed, and invite the closest honest investigation.

1 Ephes. iv., 11-16. (1) 1st Cor. xii.—Nine gifts of the Spirit are mentioned. Gal. v., 22, 23—Nine fruits of the Spirit are mentioned.

a John xvi., 14.

page 12

(D) If the restored Apostles are Messengers from God, to "ignore or disobey" them is indeed treason to the Church's Head.* But this is equally true of all Messengers sent by God, whatever their mission may be: how solemn a thought is this!

11th. The signs of the restored Apostleship should be such as are peculiar to the Apostolic office or ministry.

The gifts of the Spirit (1) were among the signs that should follow them that believe. They were distributed severally to all members of the Body, therefore are never advanced either by the Scriptures or those gathered under restored Apostles as proofs that the possessors of them are Apostles.

e.g. Philip, who was a Deacon, did many wonderful works when preaching to the Samaritans, but could not fulfil the Apostolic act of conveying the Holy Ghost to the converts whom be had baptised 2.

If then these gifts be the inheritance of all the baptised they cannot be the distinctive signs of Apostleship. A time is spoken of 3, and possibly upon us, when the powers of evil, by mighty signs and wonders, shall seduce from the truth, those who regard such signs as evidences of Divine power and authority. A restored Apostleship is one of God's means of protecting His people from these Satanic deceptions.

12th. Too great care cannot be used in the judgment of what is professedly the voice of the Holy Ghost in prophecy. Paul's warning to "despise not prophesyings" is as necessary to-day—possibly more so—than when uttered. The "stammering lips and other tongue;" with precept upon precept, little by little—at: Isaiah * prophesied would be the means by which the Lord would lead His people—seems, where manifested, to be a stumbling block and offence to many.

But the experience of over 70 years has demonstrated, to those who have given heed, that the Holy Ghost, the Comforter, speaks again through prophets as of old.

The prophetic gift, any more than any of the other eight, is not a test of the restoration of Apostles 4. It existed long after the death of the first fourteen 5, and was manifested at least seven years before the restoration of Apostles in these days 6.

Prophecy is a gift that all may desire. But the person manifesting this gift is not to be the interpreter or judge of what the Holy Ghost through him is speaking to the Church 7 Sometimes evil spirits imitate the Divine afflatus, and warnings are given in the Scriptures concerning them, and means for their discernment 8.

By a clear apprehension of the credentials and functions of Apostles, it is possible to determine the signs of their ministry.

2 Acts viii.

3 Matt, xxiv., 24

4 Mk. xvi., 17.

5 Spiritual gifts continued in the Church till the century.

6 See "Narrative of Kurlshuld."

7 1st Cor. xiv., 1-31.

8 1st John iv., 1-3.

* John xiii., 20.

* Isa. xxviii., 11.

page 13

As has been quoted, their credentials are that they are neither of men nor by men, but by Jesus Christ and God the Father, sent forth immediately and directly 9.

The credentials of the first twelve involved more than this. In the choice of one in the place of Judas, Peter stated "that of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection" 10.

Barnabas and Saul had no such credentials. Paul certainly had not companied with the disciples during the time referred to, and there is no evidence of Barnabas having seen the Lord at any time.

At what time these two men were called to be Apostles there is nothing to show. Some think that it was about twelve years after the day of Pentecost. Their work as Apostles appears to have begun after their separation to the work, as recorded in Acts xiii., 1.

Apostolic functions are as clearly indicated in the Scriptures as are their credentials:—
1.Apostles ordained all ministers. The only ministers chosen by the people were deacons. When the first seven were elected they were brought before the Apostles, who ordained them by the laying on of their hands a. Presbyters or elders were chosen and ordained by Apostles b, but it was first indicated by the voice of the Holy Spirit, through prophets, who were to be elders c.
2.The Apostles conveyed the gift of the Holy Spirit or sealed those who were baptised d. By this act the disciples received the earnest of their inheritance e, and evidence of the power received was manifest in the gifts of the Spirit.
3.They were judges and ministers of discipline and correction in the Church Universal, all other ministers being subject to them f.
4.They were the Wise Master Builders who prepared the "living stones" for their places in "that Holy Temple, a dwelling-place for God" g.

These are Apostolic credentials, and, in condensed form, some of their functions.

Whether such "signs" as may be discerned in the fulfilment of these functions, are found in the restored Apostleship, is for inquirers to discover.

Those who know most about the matter affirm with heartfelt gratitude that all the signs and grace of the Apostolic minister are present and experienced.

9 Gal. i., 1.

10 Acts i., 21-26.

a Acts vi., 6.

b Acts xiv., 23.

c 1st Tim i., 18; iv., 14.

d Acts xiv., 6.

e Ephes. i., 13, 14.

f 1st Cor. v., 5; 1st Tim. i., 20.

g 1st Cor. iii., 10-16; 1st Peter ii., 5.

page 14

14th. What the Bishop would imply by saying that those gathered under restored Apostles are "a distinct body," appears to be that they are not specially joined to some sect or denomination which is divided from, and at variance with, the other sects or denominations.

As our Lord and His disciples were neither Pharisees, Sadducees, Essenes, nor Herodians, but simply members of the commonwealth of Israel, so this people recognise neither Paul, Apollos, Cephas, nor even Christ in division, but are members of that one Body composed of all who are baptised into the Name of the Holy Trinity. "By one Spirit we are all baptised into one Body"(1).

The use of the designation Catholic Apostolic Church does not (as the Bishop quotes) imply that they alone compose that Church, nor that they claim any special right to the name in contrast to their brethren; but is a protest against all sectarianism, and the only name that comprehends all Christians. If any of the baptised choose to particularise themselves by some name implying a difference, then the responsibility is their own.

15th. It is true that those gathered under restored Apostles form separate congregations. This arose in the first instance from the action of the various denominations. Any persons who recognised the restoration of Apostles as the work of God were "put out of the synagogues," and were refused all church fellowship.

Thus were the homeless ones driven to seek shelter, ministry, and blessing elsewhere.

But it may be answered, now that these restrictions have been largely removed, there is not the same necessity for separate congregations.

As previously shown, to join any sect or body would be to deny the catholicity of the Church. Those gathered under restored Apostles appreciate the privilege of communion with their brethren, whilst protesting against their divisions.

16th. How far the Lord by His special work has helped forward the "union of Christians" depends upon (a) how far His people have discerned it to be His work; (b) how far they have been faithful to his revealed mind and purpose.

Any special work of God produces a double result upon the observer—(a) the revealing of the hearts of His people, i.e., the discovering how far they desire His interference, or to follow their own ways; (b) the discovering and gathering together of those who are willing to "follow the Lamb whithersoever He goeth." These latter people become recipients of a special measure of the grace of God, and thereby are enabled to help their brethren as they could not otherwise have done.

John the Baptist (an aspect of the Elias ministry) did not succeed in preparing Israel to meet the Messiah: but in his case, as also by restored Apostles, a witness was, and is, being given as to the means of unity and preparation for the fulfilment of God's purpose.

page 15

In the present work, a firstfruits are being gathered—an earnest of the great harvest to follow, and which is to be gathered under very different circumstances.

17th. These truths are of the utmost moment; therefore Christians of every denomination have been, and are, invited to discuss them from the "neutral standpoint" of the Scriptures.

18th. If there are aspects of truth more than others calculated to bring about the unity of the Church, they are contained in that "Blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ"*, and in the restoration of the ministry for the preparation of the Church to meet her Lord with joy at His coming.

It is too evident to all spiritual observers that the Church as a whole, in her present schismatic condition, does not desire, and is altogether unprepared for, such a consummation; nor, indeed, is any denomination prepared for, even if, as is the case, some are expecting. His coming.

19th. The Bishop would trace in this work under restored Apostles "some resemblance to the late Tractarian movement." The leaders of that movement sought for some ground of unity between the greater divisions of the Church, and also endeavoured to get churchmen to apprehend the deeper mysteries of the Sacraments. But whilst the present work aims at these amongst many other objects, it shows that the means of attainment is not by compromise, urging the claims of some particular denomination, nor any wisdom of man, but by the restoration of the one hope, and also ministry given by our Lord at the beginning. Such a thought seems never to have entered the minds of the Tractarians.

20th. It is charged against this work that it causes clergy who receive it to undervalue the "unspeakably precious gifts they have received at their ordination."

In answer to this, one of two things must be true—either that a full Apostolic measure of grace is conveyed by Episcopal ordination, or a lesser measure.

The Bishop evidently does not believe that a measure equal to that claimed for the first twelve (or fourteen) is given. Such a claim he regards as "stupendous."

Then only by the restoration of a ministry having powers equal to the first Apostles can the larger be given, and this must include and confirm the lesser Episcopal measure.

This is also true of sealing by the laying on of Apostles' hands. (See Bishop's quotation†.)

21st. It is indeed true that had the Church realised as she ought to have done the continual presence in her midst of the Holy Spirit, she would have permitted His voice to have been heard through the prophets, and thus have had continual light to lead her. His testimony ever is the Lordship of Jesus as her Head: not only as Bishop, but also as the Apostle and High Priest of her profession. As Israel had the Urim and Thummim— page 16 light and judgment—so the Lord gave the Church prophets and apostles, counsellors and judges, for rule and ministry till He came.

The loss of these is the cause of the confusion and weakness everywhere manifest. Only by their restoration and recognition can the Church be healed. Then through His Apostles—sent ones—will Jesus again be discerned as the Master over His own house.

Now that the various points touched upon by the Bishop have been considered, it is difficult to discover the need for the strong assertions and warnings given in the opening sentences of his address.

It is evident that his limited knowledge of the work criticised has led him into grave misconceptions of its character and authority.

The doctrines quoted by him as held by this people are those held by the Church Universal.

Their recognised ministry is that found in the Church in her primitive condition, and as given by the Lord Jesus for the perfecting of the saints.

Their recognition of spiritual gifts, tried by the Scriptural test (*), are those promised to believers and manifested through the seal of the Holy Ghost.

What the Bishop appears to take exception to, is that which he defines (mistakenly) as "their Cardinal Doctrine." That is, the claim that the Lord Jesus—"the Apostle and High Priest of our profession"—as a "Son over His own house," has specially interfered to put His house in order. That members of the Body of Christ (represented by Apostles and Prophets), long inactive, and powers of the Spirit, long latent, should again, by the impartation of fresh spiritual vitality, become active and manifest, appears to him to be "stupendous" and "incredible.'

Christians have become so familiar with schism and confusion as to have practically lost sight of the "One Body," and to suppose that the existing conditions must be according to the mind of the Lord. Where there is some idea of catholicity it is too often expressed, by word and action, in hoping for, striving to, and supposing that, eventually all other sects will be absorbed into some pet denomination.

If these comments upon the Bishop's address are necessarily in some measure controversial, they are tendered in the kindliest spirit.

It is hoped that they, and the matter which follows, will help to correct common misconceptions held by the Bishop and many earnest Christians concerning the work of God.

Whilst all admit that the Church as a whole is in a deplorable condition, and that in every denomination there is room for much improvement, they suppose that if matters are allowed to follow I their natural course, gradually there will be evolved the desired end.

page 17

When such thoughts or hopes are held, no necessity can be discerned for any special intervention of God in His Church.

Any evidence adduced to prove such interference, is either ignored or explained away.

In the following pages, First—a rapid glance will be taken at some of the more salient points of Church history, in which it will be shown that not only have bishops failed to keep unity, but in nearly all cases, were the cause of the schism that divides the Church. Secondly—Evidence, with which most people are not familiar, will be given to prove that the Lord, in love and mercy, has intervened in the present condition of the Church, I and restored the only means by which her unity may be brought about. Whilst, for reasons to be shown, that end has not been accomplished, an important end has been, by which the Church shall be led on till she arrives at unity.

In Adam and Eve God shadowed forth His great purpose in Christ and the Church.

Adam was created to be God's vicegerent on earth, and to him was given dominion over every creature. In this rule Eve—bone of his bone and flesh of his flesh—was partner and helpmeet. These, by disobedience, forfeited their place and lost dominion and the Kingdom.

To the "last Adam"—God's incarnate Son—was committed authority to redeem the forfeited dominion and Kingdom for man and thus establish God's eternal purpose.

As it is written of the Son, "A body hast Thou prepared Me-Lo I come to do Thy will, O God." And again, "Thy throne. O God, is for ever and ever, A sceptre of righteousness is the sceptre of Thy Kingdom."

The Son, according to the good pleasure of His will, from eternity chose certain members of the human family to be fellow heirs with Him in His Kingdom.

They who are called to this honour comprise all who are baptised in the name of the Holy Trinity, irrespective of time, place, or people. Their attainment to the place unto which they are called depends upon their using the means that will make! their "calling and election sure."

Of the Kingdom of the Saints it is declared "the Kingdom and I dominion, and the greatness of the Kingdom under the whole hf iven shall be given to the Saints of the Most High, whose Kingdom is an everlasting Kingdom, and all dominions shall serve and obey Him."

This is the inheritance of the Church—the Second Eve.

By the incarnation of the Son of God (who becomes thereby the last Adam) she is made "bone of His bone and flesh of His flesh." and to be His Bride and helpmeet.

Before her Lord went away to "prepare a place" for her, He promised to return again to take her to be with Him.

page 18

During His absence she is to witness on earth to His resurrection and power, and to be a minister of His grace and health to sin-stricken, suffering humanity.

A stranger in a strange land, she is to be in the world as her Lord was.

She is to endure being misunderstood, and to suffer in humility and patience; to show the spirit of love and beneficence, even to those who revile and persecute her.

To enable her to fulfil her ministry and witness, the Holy Spirit is given to abide with her. He is to comfort, enlighten, and aid her to make intercession for all. Apostles, Prophets, Evangelists, and Pastors are given to nurture, instruct, and guide by the Holy Spirit into all truth, and prepare her to be presented as a chaste virgin to be the Bride of Christ at His coming.

The "blessed hope" placed before her therefore is the "glorious appearing of the great God and her Saviour Jesus Christ." Not till then is "mortality swallowed up of life," and "the promises made to the fathers fulfilled," and salvation realised.

For this consummation not only the Church, but every creature, is waiting in expectancy. Then shall the nations of the earth be saved. Then shall righteousness cover the earth as the waters coyer the seas, and all shall know the Lord, from the least even to the greatest.

Whilst her judges and counsellors (Apostles and Prophets) lived, this hope remained firm, and for several centuries afterwards it continued to give strength to persecuted Christians, and enabled martyrs to endure their torments, not accepting of life in the hope of the "better resurrection." But gradually hope and patience failed—self-seeking men and "wolves in sheep's clothing" crept into the Church, bringing error, confusion, and many commotions.

Heresies and schisms, kept in check with difficulty during the Apostles' lifetime, in their absence became numerous and daring. The judges (Apostles) having passed away, there remained no central court of appeal. Councils of Bishops were called, but generally the determinations of these Councils tended rather to increase the confusion and schisms than diminish them.

The Church, in her emergency, with enemies around and traitors within, appealed to the civil power in the person of the Roman Emperor Constantine, an unbaptised man, who at her expressed desire, became the President of her Councils. She, who was elected to be the Bride of the Lamb, chose to form an adulterous relationship with the kings of the earth. What a rapid decrease of faith and hope is pictured here!

The Gospel of the Kingdom and the Coming of the Lord gradually ceased to be preached, and she herself narrowly escaped becoming Arian and denying the Lord that bought her.

Conscience stricken fear took the place of love and hope. A theory of the Lord's coming as Judge at some long distant day and of the general resurrection was retained and taught; and men said on Sundays, "I believe . . . He shall come again page 19 to judge the quick and the dead." But the Coming of the Judge is not what men hoped for: and they also said, I look for the resurrection of the dead and the life of the world to come," but they ceased to look for the resurrection from the dead: and the life of the world to come became to them the place and state the soul went to after its separation from the body.

In the VI. Century the great controversy between the Bishops of Rome and Constantinople as to supremacy began. This controversy continued with great bitterness till the XIV. Century, when the contending Bishops excommunicated each other; and thus the great schism that divided the Western and Eastern Churches was consummated.

Various circumstances favoured Rome, and she rapidly increased in power. In her assumption of supremacy she said—"There is but one name in the world, and that is the Pope; he only can use the ornaments of Empire; all princes ought to kiss his feet; he only can nominate and displace Bishops and assemble and dissolve Councils. Nobody can judge him; his mere election constitutes him a saint; he has never erred, and never shall err in time to come; he can depose princes, and release subjects from their oaths of fidelity!"

This assumption as supreme bishop rested professedly on the "Petrine" claim, and upon the promise of our Lord that the presence of the Holy Spirit would not allow the gates of hell to prevail against the Church, and would lead her into all truth.

By these expressions it is explained that the Church in Council could not err, but through her head, the Pope, speaking ex cathedra, was infallible.

These claims of Rome were admitted at some time by every section of the pre-Reformation Church.

When the Church ceased to preach the Gospel of the Kingdom and the Coming of Christ, the form of her teaching was, that the preaching of the Gospel would be the means of the rapid conversion of the world ana preparation for the coming Judge; at Whose Coming all the righteous would be gathered into the Church and the others consigned to endless woe. She also began to interpret the Messianic prophecies which spoke of the glories of the Kingdom of God, as applying to the Church during her earthly sojourn and in the absence of her Lord and King.

The XV. Century was noted for another great schism, more comprehensive and far-reaching in its results than that between the Eastern and Western Churches. The Reformation in its upheaval of religious thought, not only was the means of making prominent forgotten and hidden aspects of Divine truth, but also Drought to the surface a latent and lawless condition of spirit that startled Christendom and endangered all rule and authority. Evil spirits stirred up the passions and avarice of the masses, leading them to the committal of every excess. The Church of Rome had long bound men's reason, conscience, and judgment, the results of which were now being made manifest. Contending parties hurled at each other epithets of the coarsest page 20 and most opprobrious character, and charged those who differed from them with the most dishonest motives; professedly acting for the honour of God, and as being guided by His Spirit.

It is to be observed here that each party, from opposite standpoints, were professedly contending for pure Christianity, and desired that the Church should be brought back to her primitive or virgin condition.

An opportunity was really then afforded to Christendom of seeking for God's aid and interference, and for His restoration of the ministry which the Lord gave in the beginning for the perfecting of the saints and the union of the Church. But instead of doing this, the opposing parties, for protection of their positions, appealed and became subject to the civil princes, rendering their Babylonish captivity more absolute.

Rome at an early period appealed to the civil powers to deal with "refractory heretics for the destruction of the flesh, that the spirit might peradventure be saved, yet though as by fire." The reformed churches, in the name of discipline and for the suppression of heresy, also persecuted those who refused to conform to their doctrines, and handed them over to the civil powers to be dealt with. The Church of England, under Mary (Tudor), caused to be put to death many of her children who held Reformation doctrines, and under Elizabeth, similarly treated those who held the doctrines of Rome; whilst under the Stuart Dynasty, she persecuted all who would not conform to her ritual and doctrines. These facts also apply in some measure to other reformed churches of the times.

Each sect excused its drastic action as necessary for the suppression of heresy, but regarded all its own members who suffered at the instigation of rival sects, as faithful martyrs for the truth, and looked upon those who put them to death as enemies of the Gospel.

How low had the Church fallen when such means were thought necessary to bring about unity, and testify to the saving love of God!

When by the Reformation men's minds were freed from the ignorance and superstitions imposed by Rome, there was a rapid reaction and increase of knowledge. Where Divine aid and light were not sought after, private judgment rapidly evolved sceptical rationalism. In "Catholic France," where the authorities of Church and State had not stopped short of treachery and murder to suppress reformation doctrines, this sceptical restlessness had taken a deeper root than elsewhere.

Consequently, in the XVIII. Century, Christendom was again shaken to its centre by the events of the French Revolution. After centuries of misrule the people of France broke their ecclesiastical and civil bonds, and a raging torrent of clamouring passions, the result of long pent-up wrongs, burst forth and threatened the existence of both Church and State.

Unless by studying the writings of that time, not only of France, but of Europe generally, imagination can hardly grasp page 21 the then existing conditions of society. So corrupt bad the Church become in France that, under the terror of the leaders of the Revolution, the Archbishop of Paris and two thousand priests denied the Christian faith, and went over to the Atheistic revolutionists.

Whilst the Reformation upheaval caused spiritual and religious excesses in contention for a pure Christian faith, the French Revolution was a bold and blasphemous attempt to destroy Christianity as obsolete superstition, and in its place to substitute man's unguided reason, which the leaders of the masses symbolised by a woman of loose character seated upon the Altar of Notre Dame, at Paris.,

To obtain this so-called "liberty, equality, and fraternity," the most horrible tyranny was practised, and rivers of innocent blood shed. And this by France, professedly the eldest son of the Church, encouraged by apostate bishops and priests.

The principles enunciated by the leaders of that Revolution, though apparently stultified by the rise of Napoleon Buonoparte to sudden accession of power, remained simply in abeyance, and gradually began, and continues, to permeate all nations of Christendom; so that whilst, during the present century, activity—greater than anything hitherto—is shown in missionary effort and propagation of the Gospel to heathen nations, the baptised are rapidly lapsing into a more hopeless heathenism.

In this opening of the XX. Century the family of nations designated Christendom, professed believers in and followers of the Prince of Peace, are not, as was hoped they would be, "beating their swords into plowshares and their spears into pruning books," but, as foretold and exhorted to by the Prophet Joel, ire "beating their plowshares into swords and their pruning hooks into spears," and "waking up their mighty men of war." These nations tremble beneath the tread of their myriad armed hosts, preparing for an Armageddon more terrible than anything recorded in history.

Not only is this the condition as between nation and nation, but there is an ever-increasing substratum of discontent the subjects of which will join with any heathen or antichristian power to further their ends, their purpose and determination being to destroy all authority in Church and State. Every relationship in life is strained; interests of employer and employed are brought into direct conflict, in the insatiable thirst for riches and pleasure. In the social life, morals are rapidly deteriorating, and family relationship held but lightly. The so-called masses are filled with envy of all who are in authority or affluence, and under self-seeking demagogues are devising means by which they may, without labour, share those riches and the supposed pleasures bound up with them.

The excuse of these professed reformers, as leaders of associations under various names, is "to benefit the poor and down-trodden," but in most cases notoriety and self-aggrandisement are the greater motives. They professedly regard science as the page 22 regenerating power of society. One of their antichristian aims is therefore the seizure of all Church emoluments to this end.

In the midst of this prevailing confusion, schemes innumerable are proposed by the Church to prevent the people from altogether drifting away from Christianity. Societies and confederacies are organised, with a view to amuse if not to instruct.

Whilst Protestants are ever ready to charge Rome with making the end sanctify the means, they themselves use means, to increase their revenue, which have similarly no Scriptural warrant, and are often specious evasions of the laws of the land.

Expediency is the rule. This spirit is encouraged by the Church, by her advertising largely, as benefactors, those who subscribe to her funds; and not always is she too careful of the means by which the money may have been obtained. It is said that money must be had to carry on the work of the Church. People pay for the amusement afforded, utterly careless of the use that the money is put to. It was asked of old, "Who hath required this (sacrifice) at your hands?"

The payment of God's tithe is regarded as Utopian and impracticable. It is the exception to regard it as a debt, or duty, to God—the fulfilment of which should be known to no man.

Where is the recognition of "Christ as a Son over His own house?" The answer usually is, "We have the Spirit to abide with us and to lead us into all truth till the end of the age." Yes; and the Lord is faithful to His promise. The Holy Spirit, the Comforter promised, has never been absent from the Church; but has she been led into all truth? No! she has held back, "and followed too much the devices and desires of her own heart." She has made alliances with the kings of the earth, "and preferred the institutions of man to those of God." She has "resisted and hindered the manifestation of the Holy Ghost."

To affirm that each section of the Church has been led in all its action by the Holy Spirit is worse than profanity. God cannot contradict Himself. He cannot in the Church of England elect and consecrate Bishops, and in that of Rome condemn the act as rebellious blasphemy that can have no other effect than the condemnation of all engaged in the act. Nor can He elect in Rome an universal Bishop with supreme power, and in Constantinople, (Moscow), or Canterbury condemn His own election as an act of schismatic arrogance and false pretensions. Nor, again, can He, through the Bishop in Canterbury under one prince, teach certain doctrines and explain the necessity of Sacraments as means of salvation; and, by the Bishop of the same church under the following prince, condemn this teaching as unscriptural, unauthorised, and idolatrous—the practice and faith in which is heresy that can only be atoned for by such torture as may be inflicted by the civil powers under the instruction of the Church.

In modern times, because of the even balance of parties joined with religious apathy, the torture of "heretics" has ceased. But schisms have increased, not only as dividing church page 23 from church, but in each church there are usually three parties: which may be distinguished as Ultramontanes or high-church; Broad-church—usually heretics; and Evangelical or low-church. These parties are often more divided among themselves than from other churches.

These and innumerable other instances that could be quoted are examples of what has been done professedly by the light and guidance of the Holy Spirit through the Bishops, heads of the Church, who claim to have authority and wisdom to guide and rule her as the successors of the Apostles.

It is true—most true—that the Holy Spirit has ever been with the Church, to guide her so far as her actions of schisms, expediency, trust in earthly princes, and earthly ambition have not proved hindrances. But how far these have hindered His F guidance is only too manifest.

As a Church, she represents a Temple in ruins. Parts of the building have been taken away and built up into other buildings, of which it is claimed of each that if it does not constitute the whole Temple, it is at least the most important part of it. Over these buildings various names have been written, till men have lost nearly all idea of the form and order of the structure originally intended, and remain satisfied with the fragment.

This sketch of the history and condition of the Church under bishops and others, in the absence of Apostles, brings before us the sad fact that after nearly 2000 years of the preaching of the Gospel of Christ, its professed believers are more divided now than at any previous time. Heresies and apostacy abound and increase on every side. The signs of the times indicate that shortly it will be as it was in the "days of Noah."

Nevertheless, the Church is chosen to be the Bride of the Lamb, and God's purpose in her cannot fail. He still regards her in the pitifulness of His great mercy, and would raise her out of the low estate into which she has brought herself; but before this can be done, she must be brought to discern the need of confession and of seeking forgiveness for everything wherein she has, in any measure, gone away from God's ordinances and grieved His Holy Spirit.

She has not yet come to this condition; and it is to be feared that only through terrible judgments—which are looming up on every side, and by which every earthly prop and safeguard, all earthly things that she has in any measure trusted in, shall be snatched from her—will she in despair be compelled to seek her God, with her whole heart, in confession and tears.

It will be with her as with ancient Israel—the example of which is put before her, but, alas! so far in vain.

While she is not unobservant of the ominous signs of the times, and discerns evidences of a gathering storm, she hopes that as previous storms have passed, so may this.

"Judgment must begin at the House of God"—and some of her children have been deeply impressed by events that indicate that judgment has already begun at the Church. They realise that by this means she will be cleansed and prepared as Heaven's page 24 witness to God's love, salvation, and order! But the Lord, before proceeding with His strange work of judgment, sends special messengers to warn His people (as Noah went to the antediluvians and John the Baptist to Israel). Such messengers have gone forth calling the Church to repentance, and gathering together all that give heed. Evidence of this is given in the following pages by a statement of facts which have taken place.

But some are disposed, without examination, to question the facts, which appear to them undesirable. They are of such spirit as those were, whom Paul addressed in the words, "Beware, therefore, lest that come upon you which is spoken of in the prophets . . . Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you."

The purpose of these pages, however, is not accusation, but the desire to make prominent, facts in the dealings of God with His people, the knowledge of which should make all pause and consider.

The startling events of the French Revolution caused many to consider the signs of the times, and to prayerfully study the Prophetic Scriptures. There was also a longing desire for greater spiritual vitality in the Church.

Expression was given to that desire by the Rev. James H. Stewart, a clergyman of the Church of England (but at that time, 1826, residing at Nice on account of bad health), by his issuing a pamphlet containing a proposal and invitation to clergymen of all denominations, to unite with their flocks in prayer on a certain day in each week, to ask of the Lord a special pouring out of the Holy Ghost.

This proposal was so much in unison with the feeling of the religious world that the pamphlet rapidly ran through three large editions. Later, an abridged edition was issued by the Tract Society, whereby the whole Christian community was invoked to unite and "to take the Kingdom of Heaven by violence" until this outpouring was vouchsafed.

Mr. Stewart afterwards travelled about the country to establish prayer meetings for the same object, and his endeavours were attended with abundant success.

In the same year a number of ministers and laymen of different denominations agreed to meet once a year for a fortnight I at a time, that they might more frequently and more fully unite in prayer for the outpouring of the Holy Ghost upon the Church; and also that they might read together and meditate upon the unfulfilled prophecies of the Bible. In consequence of this, there met at Albury Park (the seat of Henry Drummond) the first week in Advent, 1826—and on four subsequent occasions (1826-1830)—a company of from 40 to 50 persons, clergymen and laymen. One of the most interested and regular attendants was the Rev. Edward Irving.

Whilst these conferences were being held, the remarkable page 25 spiritual manifestations previously referred to took place in Karishuld, Bavaria: in a district called the Donaumoos.

That district had been noted for its unsanitary condition, irreligion, and consequent immorality. A godly priest of the Roman Church named Johan Lutz had therefore been sent to take spiritual charge, the happy result being the conversion of the people to righteousness and true godliness.

Being instructed in the doctrines of the Roman Church, what she terms "premillenarianism," and condemns as such, would be unknown to them—and equally so, that any change could or would be made in that ministry of which they regarded the Pope as the head and successor of St. Peter.

At the commencement of Lent—Ash Wednesday fell that year, 1828, on the 20th of February—a powerful spirit of prayer came over the hearts of the people. During half the night, indeed in some cases the whole night through, many felt themselves constrained to pray—and even young persons devoted hours to prayer.

An exceeding quietness of spirit took possession of the Church, and a holy earnestness filled all hearts. It was at this time, that is to say, at the end of February, 1828, that some persons, a man and two women, commenced suddenly to speak under the influence of a higher power.

This was new to Lutz, and quite unexpected by him. He asked the persons what it was that was passing in them. They answered. "We know nothing of that which we utter until we commence to speak; a power comes upon us, and the words which we are to speak are given to us."

Lutz knew these persons to be both faithful and conscientious, and therefore he believed what they told him and received in faith the words which were spoken through them.

The first word spoken in the power was the following:—"Know ye not, ye children of God, that ye are living in the last days, in the days in which the Lord will come? Know ye not that before the Lord comes He will give again apostles, prophets, evangelists, and pastors, and churches as at the beginning?" Other words were—"Ye are living in the time when Jesus will awaken the sleeping ones." "The first resurrection is near. This generation shall live to see it."

The words—"This generation shall live to see it" and "The Lord gives again apostles and churches as at the beginning" were often repeated.

Another word was—"Oh, understand ye, and believe what the Lord Jesus and the Apostles have spoken. Believe ye the promises of God. Search ye the Scriptures, and see whether ye are not come to the time of which the prophets of old have spoken."

Again, "The Lord will pour out His Spirit as at the beginning;" and again, "The Lord will once more offer His Gospel to the whole of Christendom, and to all nations, and then shall the end come."

They were also exhorted by the words of the Spirit to value page 26 the Sacraments. Holy Baptism was to be honoured as the laver of regeneration, and those who would go to Communion must first of all have renewed their baptismal vows. It was told them that the Lord Himself would gather a people out of the different confessions, in which He would fulfil all the good pleasure of His will, and until then they were to remain quiet and to wait.

In addition to the words spoken in the Spirit, there were other spiritual communications, such as visions and dreams, and to Lutz himself it was revealed through a vision that the Lord would again send forth Apostles.

The result of these gifts being permitted by Lutz was his deposition from the Church of Rome, but this will be touched upon later.

Two years after this, in April, 1830, similar occurrences took place in Port Glasgow, on the Clyde, Scotland; in this instance the persons exercised were members of the Presbyterian Established Church of Scotland: people of quiet unostentatious piety, named McDonald. The utterances were of a similar character to those at Karlshuld, and much light was thrown on the Prophetic Scriptures which speak of the Messiah's coming and reign.

The burden of the utterances was—"The Lord is near—the Lord is near," and a continual witness was given to the Incarnation of our Blessed Lord.

An observer says that it is impossible to describe the solemnity and grandeur, both of words and manner, in which those exercised gave testimony to the judgments coming on the earth; but also directed the Church to the coming of the Lord as her hope of deliverance. They are totally devoid of anything like fanaticism or enthusiasm; but on the contrary, are persons of great simplicity of character and of sound common sense. They have no fanciful theology of their own: they make no pretensions to deep knowledge: they are the very opposite of sectarians, both in conduct and principle: they do not assume to be teachers: they are not deeply read: but they seek to be taught of God, in the perusal of and meditation on His revealed word, and to "live quiet and peaceable lives in all godliness and honesty."

Those who had come from different parts of England to visit Port Glasgow, and recognised the work there to be of God, returning, declared their convictions to the different religious circles with which they were connected—of whom some received with joy the report of their brethren, and thanked God for His infinite mercy. Among such the former prayers for an outpouring of the Holy Ghost were renewed with intense earnestness, I now not only wishing but hoping to receive from God an abundant answer: boldly pleading that what they had witnessed and heard of in Scotland, God would bestow on them also.

It is a fact, to be noted because it has been ignored by some who have set themselves to misrepresent the course of events connected with the development of the Lord's work, that though page 27 utterances in the Spirit commenced in Scotland in April, 1830, there were none in England till May, 1831: but there had been remarkable cases of healing previously vouchsafed in answer to prayer.

Many were the cases of long-continued sickness, of serious accidents, of incurable disease, of sudden seizures, as by the immediate hand of God, for some purpose personal to the individual, or connected with the circumstances of the congregation, in which, in answer to the prayers of those acting as ministers of God, whether in preaching without or in teaching within the limits of the congregation, the healing was as immediate, as plainly discernible, as the disease had been. Many were the cases of Satanic possession wherein deliverance was obtained. Many were the answers to the unrevealed thoughts of men's hearts by which, as by signs confirmatory, the weak faith of the people was strengthened, and their wavering confidence restored.

The first manifestation of the gift of spiritual utterance in England was in London, through the wife of a solicitor who was sent to Port Glasgow to report on what was taking place there The lady was a member of the Church of England under the pastoral care of the Rev. Baptist Noel.

But during the course of that year—1831—various persons, members of the Church of England, Presbyterian Church, and other denominations, received the same gift of spiritual utterance.

The burden of the prophetic utterances in England, as was the case in Germany and Scotland, was the speedy coming of the Lord to set up His Kingdom in the earth—the judgments about to fall upon Christendom—the sorrow of God over His scattered and desolate flock—His Love which still lingered and longed to save—the humiliation and glory of Christ, and the necessity of a work of recovery and re-building in the Church to prepare His way.

The greater number of those used of the Lord in spiritual utterances were either cast out, or at best, left to themselves by their pastors—who did not recognise these spiritual manifestations—and found present protection and liberty under Mr. Irving, who had long been testifying from his pulpit, as well as by his writings, that Christendom had become corrupt, and that the Lord was at hand.

Not long after these occurrences Mr. Irving, with his congregation, consisting of more than 500 communicants, was turned out into the streets of London naked and bare, following the voice of the Holy Ghost, speaking with stammering lips and another tongue. And this was a sign that God would henceforth lead His people forward, not by might nor by power, but by His Spirit. And He speedily rewarded the faith of His people by raising up Apostles, Prophets, Evangelists, and Pastors, not for those only who believed in and followed the voice of the true Shepherd, but for all who will receive His gifts and acknowledge His ways. Thus had God rewarded the faith of those who were page 28 not ashamed of tongues and prophesyings, when all the world was despising and scoffing at them. (Is. xxviii., 9—13.)

The doctrines preached by Mr. Irving, and for which he suffered, and was counted a heretic by his countrymen, especially by the clergy of his own land, who, almost to a man, were against him: were—that Christ died for all men; that He took our common nature, subject to all the consequences and penalties of sin; that the Lord Himself was personally holy, free from all sin, original and actual; that those who are regenerate are j brought into a state of holiness and purity, wherein, by the grace of God they should ever abide; and that the gifts of the Holy Ghost are the endowment of the Church, and should be manifested in those who are regenerate, as the firstfruits of the Kingdom, and the earnest of the glory to be revealed; that Christendom had become corrupt, having the character of the Babylon of the Revelation; and that the Lord was at hand to judge the apostates, and to save those who would turn unto Him.

At the close of the following year—1832—a new and important step in the progress of the work was taken. From the first there had been much said in the prophetic utterances of the need of a body. When the reality of the prophetic gift had been fully established by the experience of three years, the office of Apostle, which in its full development and proper form had been in abeyance since the death of John, was again revived. The Apostolate to the Gentiles, of which the beginning and pattern were in Paul, was restored. As the mind of God concerning him was expressed to the Church by the Holy Ghost speaking through prophets at Antioch (Acts xiii., 1—3), so now it was by the same voice of prophecy that the Lord's will was made known that others should serve Him in the same office.

It is the Comforter who, in the absence of Christ, calls men I to be Ministers of His house. Not merely by spiritual conviction in the heart of the candidate, but also by audible voice through the prophet, does the Holy Ghost nominate to the priesthood, as of old. It is true that the Lord Jesus Christ, and not the Holy Ghost, is Head of the Church. The call to office through a prophet is not therefore creative and constitutive, but a revelation of the will of God, and is effectuated by ordination, as the act of the Lord through His ministers.

In the case of Apostles, no ordination is possible. The laying on of hands at Antioch was not for consecration, but for separation—("Separate me Barnabas and Saul unto the work where unto I have called them")—and for dismissal with the blessing of the Church, that they might enter upon that higher ministry unto which, not man, but God, had called them. Matthias was not ordained (Revised Version), but "numbered with the eleven."

In the case of an Apostle, the call of the Holy Ghost is God's witness to the fact that a Divine appointment has been made.

It was on this ground that a member of the Church of England, a layman who had previously fulfilled no ministry was received as an Apostle.

page 29

The circumstances of this revival of the Apostolic office are remarkable, as they afford a proof of the presence of design on God's part in the work, and the total absence of design on the part of the instruments employed.

In 1832, at a meeting for prayer, held in a private house, the gentleman already referred to was declared by a word of prophecy to be an Apostle.

However unexpected such an announcement was, it met with immediate response from many hearts.

It was not till some months later that the Apostolic office was brought into exercise. Then the Apostle was directed through one of the prophets to go and ordain as an Evangelist a voting man who, full of zeal and love, had long laboured in visiting the poor and preaching to them the glad tidings of salvation.

In 1834 six persons had been designated to the Apostolic office. Under them the Ministries of Priest and Deacon were brought out, and much light was given on the order, sacraments, and ordinances of the Church.

Mr. Irving, after having been driven from his church in Regent-square, when most of his elders and several of his deacons followed him, was directed to confine himself to the work of a preacher, or deacon.

Some time afterwards he was put in charge of the church in Gordon-square as Angel, or Bishop.

In the latter part of 1834 he visited Glasgow and held conferences with various clergymen, to impress upon them the reality of the work of the Lord's restored Apostles. On December 8th he died, and was buried in the crypt of the Cathedral in Glasgow.

To one who was with him during the six weeks prior to, and at his death, he expressed his perfect conviction of the truth of that work in which he had taken a part.

Having stood faithfully to the Lord's work, amidst misrepresentation and persecution, he waits his reward in the day when his testimony concerning the doom of Babylon and the coming of the Lord shall be corroborated.

About six months after his death, the Apostolic College was completed by the call of other six persons to the Apostolate.

The twelve were, on the 14th July, 1835, solemnly separated in an assembly of the churches to their appropriate work, and commended, with imposition of hands and words of blessing, to the grace of God.

They were shortly afterwards directed, by prophetic voice, to retire for twelve months for the study of the Scriptures, prayer, and meditation, and to have the open ear to hear, morning by morning, what the Spirit would say to them. Thus were they to be prepared for the more efficient performance of the work to which they had been called.

One of their first acts subsequent to this was to prepare a testimony, which, in January, 1836, was presented to the rulers in Church and State throughout Europe. In this testimony, the page 30 evils pervading society in all Christian lands were traced to their true spiritual source—the departure of the Church of God from her true standing. The hope of the Lord's coming was held up as the only promise of deliverance: and the recovery of the original structure and endowments of the Church was testified to as already begun in preparation for the approaching Kingdom of Christ.

Hitherto the Apostolic Ministry, as the Chief Ministry commissioned immediately by the Lord, and from which all the other ministries receive their authority, was the one towards which the attention of the Church had been principally directed; but at this time the Lord, through the prophets, gave further light regarding the operation of the fourfold ministry of Apostles. Prophets, Evangelists, and Pastors, upon the Church at large.

In the Church the order of the Ministry is threefold, viz:—(1) Bishops or Angels; (2) Priests or Elders; and (3) Deacons. Each of these orders of ministers has a fourfold character, viz:—: Apostolic, Prophetic, Evangelical, and Pastoral. And this fourfold character in each order of ministers is only the development of the fourfold office of our Lord Jesus, the Great High Priest over the House of God.

Jesus alone is the Apostle of God, the Sent of the Father the Ruler and the Judge, with full power over all flesh and over all the creation; claiming for Himself, as the Sent of the Father, all rule, all authority, all judgment, with power to give life and to take it away, to bind and to loose, to remit sins and to retain them. And this authority He exercises by His Apostles, who following His example, are now the servants of all; but shall be assessors with Him on the thrones of judgment, as is seen in Rev. iv., where the twenty-four thrones of the Elder? represent the first and second Apostleship in their office of rulers and judges.

Jesus alone is the Prophet, by Whom the mysteries are revealed, by Whom the Scriptures are opened, by Whom the things to come are foreshown. And the Apostolic and Prophetic offices together are the twofold instrument whereby the Lord not only makes known to His Church the full mystery of the Gospel of Christ—that mystery hid in God from the beginning, and which is now revealed to the Apostles and Prophets by the Spirit—but brings out, in the order and constitution of the Church, the unsearchable riches of Christ, the treasures of wisdom and knowledge hid in Christ—"to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God."

Jesus alone is the Evangelist, the Messenger of glad tidings, the Herald of salvation. He alone is the Pastor and Shepherd of Israel.

In the Fourfold Ministry is the going forth of that fourfold grace of the Lord Jesus Christ which He has in Himself, and which He ministers through the vessels whom He chooses. They are symbolised in the river divided into four heads, which waters page 31 the garden of God: they are the streams of the river which make glad the city of God, the holy place of the tabernacles of the Most High. They are the four living creatures of the Revelation.

This fourfoldness of Ministry is also brought out as far as possible in every congregation.

As Christ, the Angel of the Church Universal, has under Him a fourfold Ministry of Apostles, Prophets. Evangelists, and Pastors, so in each separate church or congregation, there should be the Angel, representing Christ, and with him elders, prophets, evangelists, and pastors. Thus the local church becomes a miniature of the Church Universal.

Deacons are chosen by the people and ordained by the Apostle or Angel of the church in which they are to minister. The deacon's office is to assist in the public services of God's house; they are to be counsellors to the people in matters secular, to attend to the poor, and they are also used to preach. There are also deaconesses, who render assistance in the oversight of families and single women.

Shortly after the delivery of the Testimony, the Apostles were directed by prophetic voice to visit the nations of Christendom and search for the truth remaining in each church. Most of them accordingly proceeded on their mission early in 1838, some of them remaining at home to conduct the affairs of the church.

This work occupied two years. In this journey they gained large and very valuable experience.

Partly as a result of this visit to the nations and churches a Liturgy was framed combining the excellencies of all preceding Liturgies, and yet constructed upon a basis distinct from all others.

It was directed that there should be an Altar in each church, upon which the elements for communion were to be consecrated. Vestments were also introduced as seemly symbols of the glory and beauty of the Church's endowment and of the virtues and graces of the Bride of the Lamb.

Nothing in the service of the Church should be regarded as insignificant, nothing as mere form, nothing as unreal. Worship should not only be in spirit, but in truth.

As the recognition of the work by those in Germany (previously referred to) is interesting, as showing in a special manner the leading of God, a sentence here in addition may be instructive.

Mr. William Caird, the first Evangelist ordained under Apostles, was sent on a mission to Germany in 1842. In his journeying he was brought into contact with the Priest Johan Lutz, of Karlshuld. In the course of conversation Caird referred to the work under restored Apostles in England. Lutz exclaimed—"What? Apostles? I have been waiting for Apostles and for a special work of God in the Church for fourteen years." Mr. Caird, full of interest and surprise, listened intently to Lutz's narrative of what had taken place in his church and of his later experience. The result was that Lutz, after instruction, ac- page 32 cepted the work, but was in consequence deposed from his priesthood by the Church of Rome. Shortly afterwards he became, and served as, a minister under restored Apostles. He, with Mr. Caird, wrote, amongst other works, a very full commentary upon the Scriptures, called "God's Purpose with Mankind."

Whilst the movement under restored Apostles was at first chiefly confined to Britain and Ireland, it rapidly extended to other countries, especially North Germany, where many churches have been organised. Congregations are now found in nearly every land where liberty of worship is given by the laws.

The reasons for these pages are not only to correct misconceptions, held by the Bishop in common with others, but also to bring before earnest inquirers after truth, facts concerning the momentous work of the Lord, which has been going on in the midst of the Church for the last 65 years. (This work has existed in New Zealand for over 40 years.) Many are unfamiliar with these facts, which are of unusual spiritual character, as has been shown, and demand the most serious investigation.

They, like other facts, are open to investigation: for this work was not done in a corner. The London "Times" and other newspapers in Britain and on the Continent devoted column after column to the subject, till the excitement consequent upon the action of the Rev. Edward Irving permitting the manifestation of the gifts in his church, died out.

One or two examples of the spirit of these prints towards the work is shown by the following quotations:—"A virtuous horror was expressed lest this obscure handful of people should demoralise the land, and cause Britain to become a disgrace among the nations through its sufferance of such 'blasphemous fooleries'" ("Times"), "disgusting profanities" ("Morning Chronicle "), "wild delusions" ("Record"), "extravagancies" ("Christian Observer"), "infatuated talk" ("Evangelical Magazine"); the latter religious publication comforting itself with the pious consolation—"but happily the ministers and office-bearers of Regent-square Chapel (Rev. E. living's) are in no affinity whatever to the rest of the Christian world."

The "Times" (London), in discussing the cause of many remarkable healings which had taken place, some of them from (humanly speaking) incurable diseases, arrived at the conclusion that "whatever may have brought about the cures, miraculous interposition could not be admitted."

Where such a spirit exists, no evidence would be accepted.

This disingenuous and dangerous evasion of facts is common in human nature. It arises largely from compromising environment. Many persons suppose themselves to be honest seekers after truth. They profess to be ready and anxious to learn, that they may obey. But when some unlooked-for aspect of truth arises, demanding action that would be unpopular, or misunderstood by others, plausible reasons present themselves for evasion of duty.

page 33

The facts presented in these pages are given to convince the reader that Apostles have been restored to the Church. Enquirers are reminded that in these days of many deceptions, keen spiritual discernment is required with honest and prayerful enquiry.

The prejudiced sectarian, who outside of his own coterie cannot discern any action of God, will probably either evade the whole question, seek for distorted and untruthful statements or point to some unfaithful and unwise representative of the work, as a reason for rejecting it.

Doubtless in the days of our Lord's sojourn on earth, the action of Judas, or possibly of the impetuous Peter and other disciples, would form some of the excuses for rejecting the Christ of God.

Such questioners must take the consequences of their own spirit and action. The facts still remain.

That the work is not of man must be self-evident. The forms of spiritual gifts manifested in Germany and Scotland were not only not sought after, but came unexpectedly to both those exercised and others who were observers. That they were not of Satan is evidenced by the fact that through them strong testimony was given to the incarnation of our Lord, the value of sacraments and the coming again of Christ in flesh: these truths being denied by all evil spirits.

Seeing that earnest prayer was made by many persons in different sections of the Church for an outpouring of the Holy Spirit, what other conclusion can be arrived at than that these manifestations were the answers to these prayers? It is true that they came in other forms than were expected, nor did they appear at first amongst the persons who were praying for the outpouring of the Spirit. But when these heard of what had taken place elsewhere, and sought to learn more about the matter, they were convinced that the Lord had answered them; and the more so when, in answer to more urgent prayer, the same gifts were exercised by some of themselves.

In the restoration of these gifts each section of the Church was put upon its trial.

Whilst they tried to explain away the healings, the "stammering lips and other tongue" made them angry. "The foolishness of God" doth not commend itself to men.

As has been shown, the voice of the Holy Ghost was heard first in the Church of Rome, in prophetic utterance through some of her more faithful children. But she sternly forbade such "irregularities," and finally excommunicated the priest and those with him who recognised the Lord's work.

Utterance in the Spirit was afterwards heard amongst members of the Established Church of Scotland. She, too at once forbade permission for the Holy Ghost to speak at her services and drove from her midst one of her most spiritual and talented ministers for permitting it.

page 34

The Church of England was also tested by spiritual utterance through her children, but the Bishop of the Diocese, without enquiry, forbade the matter as "irregular and delusive."

Thus did people who asked for miracles as evidence of God's work treat the miraculous.

The action of the various denominations, when tested, implied that none of them either expected or desired any interference on the part of God in His house: they preferred their own ways and schemes: the same spirit is still manifest.

The Church as a whole fails to realise that she is in Babylonish captivity.

When she despised prophesyings, rejected Apostles, and admitted an Emperor to sit in her Council as President, she was married to the world; it was a compact between the two parties—the Church was consenting. From that time—rapidly—the spiritual gifts with which she had been endowed for healing and blessing ceased to be exercised.

Now that these gifts have been restored, her rejection of them is largely responsible for the rise and strength of modern spiritualism and kindred evils. Many of the baptised are led to seek spiritual manifestations and healing from occult evil forces exercised by demons through human agency. They are thus brought under obligations to the powers of evil, the final result of which will be most disastrous. Only by deep repentance, confession, and the act of God in absolution can these people be freed from the chains by which they are bound.

The Church in a large measure fails to discern these and other dangers by which she is surrounded and beset. This not only applies to State Churches, but to others that, while separating themselves from, or being opposed to State relationship, have only gone off the main thoroughfares of Babylon to build houses of their own in the lanes thereof, and thus added to the schism and confusion already existing.

What God looks for is the confession on the part of the Church Universal of every step by which she has declined from Him, from the days of the first Apostles till this present time, for it is only by retracing her steps that she can recover her freedom; and if there is any step of declension which she will not confess, then she will not recover her position by that much; but will stop at some stunted growth and never reach the measure of the stature of the "fulness of Christ."

Previous dispensations ended with apostacy and judgments, and the Christian Church is warned that this dispensation is to end in apostacy, judgments, and tribulation as much greater than previous tribulations, as the light and responsibility of this age are greater than any age that is past. Then will be the hour of temptation that is to try them that dwell upon the earth.

The disciples were exhorted to "watch and pray that they might be found worthy to escape all these things . . . and to stand before the Son of Man."

page 35

In Rev. xiv. a company, defined as the firstfruits, is represented as standing on the Mount Zion before the Son of Man.

In Rev. vii. the same people are represented as being sealed by an Angel from the rising Sun (Messenger like unto John going before the Sun of Righteousness).

Another company is referred to (verse 9) as having come out of the tribulation the great (see Greek), and "who have washed their robes and made them white in the Blood of the Lamb."

That terrible blast, the French Revolution of last century, was but the precursor of a coming tempest that will not cease till every ordinance of God in Church and State be swept away. Out of the seething waters (many peoples) shall come forth the Antichrist—he, too, shall have his seal to mark off his own.

As God's people Israel had a choice given them of receiving Christ or Barabbas, so the baptised, under more trying and terrible circumstances, shall be compelled to choose between the Christ of God and the Antichrist.

It is to be feared that by no other means will the Church be brought or driven into unity. During the tribulation of that time her members will form the "harvest"—that great "multitude gathered out of all nations, kindreds, people and tongues, who have washed their robes and made them white in the blood of the Lamb." That time is not far distant.

The Lord's coming draweth nigh. His first thought is of His sleeping ones—the many who have suffered torments for His name's sake—and all "the dead in Christ." They form the blessed and holy ones "who shall have part in the first resurrection".

"The rest of the dead lived not again till the thousand years were finished."

The Lord before going away, when speaking of His coming again, said to His disciples, "And then shall appear the Sign of the Son of Man in heaven" (Matt, xxiv., 30).

This referred to some evidence that would be given to the Church implying that her Lord's coming was near.

It also indicated that, on her part, preparation to meet Him would be necessary.

The few facts given in this pamphlet (more particularly the latter part) demand the prayerful and honest investigation of every spiritual person.

As has been shown, the Lord began His work by impressing many of His people with a deep spirit of intercession, for the whole Church.

Clergymen and laymen of the Anglican and other denominations were led to meet and pray together, and continuously, for a pouring out of a larger measure of the Holy Spirit.

page 36

Their ideas were not the restoration of miraculous gifts, Apostles; but to receive deeper spiritual emotions which would lead to more consistent practice on the part of professing Christians.

Contemporary with these prayers, but among spiritual members of a Roman Catholic Church, in a secluded part of Germany, spiritual powers, in all respects similar to those manifested in Apostolic times, were again seen and heard.

Shortly afterwards similar powers, including wonderful physical healings, were manifested in Scotland among Presbyterians. Later the people in England, who had been praying for the outpouring of the Spirit, hearing of what had taken place in Scotland, by more earnest prayer received the same gifts.

They "had asked for bread." Had God given "them a stone?"

The results of this spiritual power, to them that discerned it, were recognition of long-neglected and forgotten aspects of truth; deeper spiritual apprehension of the sacraments, ministry, and ordinances of God's house; a broader catholic spirit, and realisation of the need of special and continuous intercession in the spirit of the Intercessor and Great high Priest) for the whole Church.

The "harvest" is not yet; but the "Sent Ones" of Christ have prevailed to gather a Firstfruits.

This work is "the Sign of the Son of Man in Heaven."

"God would have healed Babylon, but Babylon would no be healed."

Finis.

decorative feature

Printed by Blundell Bros., Ltd., Willis Street, Wellington, N.Z.