The next subject calling for examination is as distinctive a doctrine of the community as any that could be named: their view of prophets and apostles, and pretension to them. The restored apostolate is the unfailing claim in their books and pamphlets, their teaching and conversation. The very posters of their evangelists keep it up before all eyes.
It is remarkable that one is obliged in dealing with this matter to depart from the order of scripture, where on every ground we hear of “apostles and prophets.” Such was the order in fact as in position. It is not that these modern claimants fail in crying up the superiority of their apostles; but beyond doubt prophets in their case preceded apostles and also designated them. Even their first actual apostle, J. B. Cardale, was named by prophecy; and so were others, not only such as served in that office, but Mr. D. Dow, who refused in the face of all remonstrance—himself a man who spoke “in the power.”
Thus the doctrine in the Great Testimony is contradicted by the facts of their history. Their first designated apostle was Mr. R. Baxter, who had been also fully acknowledged as a prophet, like Messrs. Cardale and Drummond afterward. Of this there is the amplest evidence. But Mr. B., alarmed at the failure of his own prophecies (to say nothing of others), got his eyes opened to the power of evil at work; as he also stood firm in refusing the name without the signs of an apostle. Others were less scrupulous and more ambitions. And Mr. B. discerned in a measure the fatal heterodoxy as to Christ, which lay at the root, and perverted the truth in many ways.
Here is their own statement to the patriarchs, &c., and to emperors, kings, etc., in the name of the Father, and of the Son, and of the Holy Ghost. Daring men some certainly were, with weaklings carried along for a while. “Without apostles, it is not difficult to understand that prophets should have ceased; for the laying on of apostles' hands is God's ordinary way of bestowing the Holy Ghost, whether in gifts, in administrations, or in operations. Apostles are His gift, direct and immediate; but prophets and other ministries ordinarily are His gifts, mediate and through apostles,” &c. On the face of their history the reverse is true. For prophets preceded in point of time, and named each at least of the early apostles, as well as Messrs. Baxter and D. Dow, the last declining, the first utterly rejecting.
The truth is that in scripture the gift of a prophet is no less direct and immediate from Christ than that of an apostle, though they have not the same degree of dignity. Where is there revealed a single case of a prophet mediate and through apostles? They contradict God's word in this, as we have seen they do their own history when they lay down doctrine. No doubt the cautious man of strong will, the bold and energetic pillar of the apostles, saw it needful to put his foot down, after that prophecy had done its part in elevating him. This alone seems to account for his monstrous departure from scripture in ordaining Mr. Taplin as prophet. The N.T. knows of no such thing as ordaining a prophet, or yet evangelists, or pastors and teachers. They were alike “gifts.” Apostles no doubt were officers, as well as gifts; and they did choose or ordain elders, and lay hands on deacons, both of which were local officers. But apostles as gifts, prophets, and the rest in Eph. 4, were not only alike direct from Christ, but alike in the unity of His body, not local; though some might hold local office also, as we see in Stephen and Philip, who had gifts quite independent of the diaconal office they exercised in Jerusalem.
Scripturally judged, therefore, all is confusion in the Catholic Apostolic theory of prophets and apostles, and the antagonism to scripture is as evident as complete. The facts and principles are certain as laid down in God's word. The Messiah on earth chose the Twelve in plain relation to the tribes of Israel (Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)); and when one by transgression fell, the son of perdition, another was in the Jewish way (as the Holy Ghost was not yet given) shown to be chosen of the Lord. Not one was designated by a prophet. But the Lord had further purposes, and expressly acted outside and beyond the Twelve by the extraordinary and heavenly call of Paul in sovereign grace. He declares himself apostle, not from men nor through man Those who construe Acts 13:2-42As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3And when they had fasted and prayed, and laid their hands on them, they sent them away. 4So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (Acts 13:2‑4) as either his call or nomination or ordination to the apostolate contradict God's word and play the part of the many adversaries of his ministry. It was solely a separation of him (and Barnabas) to a special work, after being already called and laboring for years. Do men argue that his inferiors ordained him? It was repeated in Acts 15:4040And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:40); which compare with Acts 13:2-42As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3And when they had fasted and prayed, and laid their hands on them, they sent them away. 4So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (Acts 13:2‑4). His was to be, and in fact was, the apostleship of the uncircumcision, as theirs of circumcision: so it was settled between him and them (Gal. 2). The break with Jerusalem order was no less distinct and intended; so that Popery and all tradition-mongers are not more baseless in tracing up the succession to Peter than the Catholic Apostolics are in seeking and claiming another Twelve. Paul was not one of the Twelve; and it is from him that those called out from the Gentiles ought to derive, if derivative succession were true; as he (not Peter and his fellows) gives the special type of that development which is bound up with the revelation of the body of Christ, which is the true principle with which we have to do ever since. To point to the Twelve, and pretend to reproduce another batch in any measure, is unintelligent and retrograde; it is to abandon the fuller, special, and standing instruction given us through the great apostle of the nations.
Again, according to scripture (Eph. 2:2020And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Ephesians 2:20)) we are “built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief corner stone.” Of this (unless the foundation were ill laid, which will not be said by believers) account must rightly be taken in applying the further word of Eph. 4. 11-16. “And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers,” &c. On the one hand, the Holy Spirit abstains from language implying such a stay for the church on earth as would defer the constant hope of Christ's coming; but on the other adequate provision is assured, whether by the gospel to call souls in, or by guidance and teaching to feed and guard those called. The continuance or restoration of apostles and prophets is therefore in no way implied or admissible, unless we are deceived by him who could wrest “It is written” from its context and learn not from Him Who safeguards us by “It is written again.”
As the Catholic Apostolics have not a word in the N.T. even to suggest, still less to warrant, this their favorite but most unfounded and presumptuous hobby (rather have we seen, from comparing Eph. 2 and 4., its exclusion) they are driven here, as almost everywhere, to the wildest falling back on the O.T. to eke out what fails utterly. How absurd for the details of a strictly N.T. institution! Hence their recourse to Isa. 1:2626And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. (Isaiah 1:26), “I will restore thy judges as at the first, and thy counselors as at the beginning." What deplorable ignorance and unspiritual perversion of God's word! Every word of the chapter concerns the Jew only, their moral judgment, and the execution of divine wrath on the impenitent, but their glorious restoration when they repent and Jehovah avenges Himself of His enemies. It is the same Jerusalem (morally Sodom and Gomorrah) that gave up fidelity to become a harlot, which afterward, when the Lord Jesus appears and we with Him in glory, shall be called Town of Righteousness, Faithful City. But this is not at all under the gospel or the church, but when Zion shall be redeemed with judgment and her penitents with righteousness. It is not at all “this evil age,” but the age to come.
It is evidently the most extreme form of that misapplication, especially of the promises to Zion, Jerusalem, Israel, &c., which since the so-called fathers has been the bane of Christendom, and, even before that, of the Judaizing against which the apostle strove mightily in his testimony. Mr. Irving indeed had light on at least the essential difference between Israel and the church; but Messrs. Taplin and Car-dale and Drummond “in the power” seem to have most contributed to lead away the society into more fatal depths of this ruinous amalgam than was found then in any sect, though others have followed since still more heterodox. And one of the most mischievous results was the assumption that the promise to Zion of restoring its judges and counselors in pristine purity, which awaits its fulfillment “in the regeneration,” is the adequate scriptural ground for expecting a fresh dozen of Gentile! apostles to put in order what is confessedly Babylon, and prepare the bride to meet the Bridegroom.
Now the N.T. continually sets before us the anticipation of coming ruin in Christendom, as surely as it had been in Israel (Lake 17:26-37; 2 Thess. 3-12; 1 Tim. 4:1-3; 2 Tim. 3:1-13; 4:3, 4; 21This know also, that in the last days perilous times shall come. 2For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5Having a form of godliness, but denying the power thereof: from such turn away. 6For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7Ever learning, and never able to come to the knowledge of the truth. 8Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 10But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 11Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. 12Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13But evil men and seducers shall wax worse and worse, deceiving, and being deceived. (2 Timothy 3:1‑13)
3For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4:3‑4) Peter 2; 3; 1 John 2:18-26; 4:1-618Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 20But ye have an unction from the Holy One, and ye know all things. 21I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25And this is the promise that he hath promised us, even eternal life. 26These things have I written unto you concerning them that seduce you. (1 John 2:18‑26)
1Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 4Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5They are of the world: therefore speak they of the world, and the world heareth them. 6We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. (1 John 4:1‑6); Jude; to say nothing of the solemnities in the book of Revelation). There is no restoration for corrupt Babylon or Gentilism that bore the Lord's name faithlessly; there will be for poor guilty Israel, beloved for the fathers' sake. This is taught authoritatively in Rom. 11 “Toward thee [the professing Gentile] goodness, if thou continue in goodness: otherwise thou also [no less than the Jew in the past] shalt be cut off;” and not one word intimates restoration, as pledged positively in divine mercy to Israel (ver. 25-32). For the far more favored Gentile the rain is irreparable, whatever grace may work meanwhile for individuals and a remnant.
Granted that on the death of the apostles the evils kept in check by their holy vigilance came in like a flood ever-growing. So Paul warned; so Peter, Jude, and John, as we have seen. “I know that after my departure grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverted things to draw away the disciples after them” (Acts 20:29, 3029For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:29‑30)). Here surely was the fitting place to have directed attention to any provision of God, if such there were either in the shape of apostolic succession or of a restored apostolate, to meet the imminent ruin. But neither here nor anywhere does the apostle drop one word; nor does any other of the apostles in speaking of the deepening gloom hold out the smallest hint of any such expedients. The word of God's grace, scripture, is the resource and safeguard in the difficult times before them; as they already knew an ever-abiding Paraclete, the witness and energy for enjoying the presence and power of the Lord Jesus. A revived apostolate is a far more daring invention than apostolic succession in Episcopacy. They are alike unscriptural vanities. It is remarkable that even the brothers Macdonald of Port Glasgow, who seem to have been pious men, did not accept the apostolic claims set up in England but mourned “for their very great blindness,” and “dared not receive them as apostles.” So we are told in their “Lives,” pp. 212 and 215. They charged the Catholic Apostolics, even in early days, with “giving the Lordship to the Spirit, and not to Christ” (p. 220).
Of the Irvingite prophets there is no need to say much, though (if one wished to criticize) scarce a subject could be found more inviting or provocative. But this is far from my aim. Immortal souls, yea, children of God are concerned, not to speak of what is due to Christ and the truth. In the early history of the movement a good deal has already come before the reader in the personal experience and excellent testimony of Mr. R. Baxter; and the darkest page of all is yet to be written in tracing the relation of prophecy to that fatal departure from the faith of Christ's person which has exercised so malignant an influence on Christendom, as well as of course still more nearly on the Catholic Apostolic body.
Mrs. Cardale (wife of Mr. J. B. C.) is said to have been the first to open her mouth in what they called a tongue and in prophesying. But as usual the utterance was only remarkable for its strange mannerism. “The Lord will speak to His people. The Lord hasteneth His coming. The Lord cometh.” This was on the last day of April, 18.31.
Mr. Taplin followed, as has been stated already, some time afterward in public; nor was anyone more remarkable for crash of sound, whether in a tongue or in English. But “Jehovah, hear us!” gives no sign of the Holy Spirit in a Christian; nor can one accept as of God his next utterance, “It is thou, O Britain: thou art the anointed cherub.” What sort of interpretation or even application is that? Again, is it to be believed that the Holy Ghost led to say on the following day, “The Lord hath come down”? “He is in the midst of you. His eye hath seen,” &c. What now is any possibly true sense of “The Lord hath come down”? Never does scripture warrant such language among Christians.
We may say little of Miss Hall, who, though she took full part and was recognized by all, at length owned she was not genuine and eventually left the body. But amidst those scenes Mr. Taplin towered over all, with little or nothing in it save what was Jewish and not Christian. For the utterances were beyond mistake denunciatory. Grace and truth there was none, as the rule. Miss E. Cardalo came into great prominence and the highest account with Mr. Irving and others. All the gifted recognized Mr. Baxter as having the same spirit as themselves, but refused his solemn warning that it was a lying spirit of evil.
But why crowd these pages with the crude and vehement inanities thundered or shrieked out even in Mr. Irving's presence, and taken up by him to clothe with his impassioned thought and feeling in beautiful forms of speech? Even Mr. Drummond, vigorous as a man, was utterly vapid as a prophet, save in an utterance out of all ordinary human experience. Now what has such unearthly loudness to do with true prophesying? It did characterize the raving prophets or prophetesses of the heathen. Prophecy in scripture revealed new truth from God, or laid bare the secrets of man's heart. It would be strange if any sober unbiased Christian could so testify of these uncouth ejaculatory cries of Irvingite men and women.
Miss E. C. did indeed rebuke Mr. Taplin in the power, and brought him on another occasion to confess evil against the Lord. After Mr. Irving's death, when Mr. Ryerson in Newman Street was thought to be preaching at the same Mr. T. for gift without grace, Miss C. in an “appalling” way, says Mr. Baxter (Irvingism, 41-44), followed this up in power with “he never had it; he never knew it; yet Mr. T. remained as he was the chief among the prophets till the end. The same Mr. T. prophesied of one from America that he was to be a prophet to gather men there into God's church. But the man was soon proved an impostor.—Equally false was the prophecy about an American Indian, who, spite of grand predictions, returned unconverted. The intimation of a great work to be wrought in Scotland by Mr. Irving himself was notoriously falsified by his death. The baptism of fire too never had the semblance of a fulfillment in any, though promised to all. Was not the second Napoleon said “in the power” to be the coming Antichrist?
But enough. It is painful to be compelled to speak of the details of such wholesale error. He who desires to know the truth of things has already sufficient evidence.