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FORE:Subscriptions began to pour in for the Association, and the work went on. The year 1839 opened with bright prospects for the Anti-Corn Law crusade. Times were, indeed, changed since pseudo-Liberals had been able to make the apathy of the country an excuse for withholding aid from those who had, on principle, continued to demand justice in the matter of the poor man's loaf. The movement was rapidly becoming general. Mr. Villiers had prophesied in the last Session of Parliament that the day was not far distant when the landed interest would be compelled to treat this question with respect, and abandon the practice of shouting down the advocates of Free Trade in the Legislature. That day had now arrived, and sooner, probably, than the prophet himself had expected it. There was scarcely a large town or thickly populated district in Great Britain which had not moved, or which was not about to petition Parliament against the bread-tax. In many cases political differences were not allowed to hinder the common fellowship of citizens having such an object as the overthrow of a system that threatened to convert the mercantile community into a mass of bankruptcy, and to involve all classes in deep distress.The Catholic and Apostolic Church, founded by the Rev. Edward Irving, had at the time of the census of 1851 about 30 congregations, comprising nearly 6,000 communicants, and the number was said to be gradually increasing. Mr. Irving (who in 1819 assisted Dr. Chalmers at Glasgow) was the minister of the Scottish Church, Regent Square, London, very eloquent, and very eccentric; and towards the close of 1829 it was asserted that several miraculous gifts of healing and prophecy, and of speaking with strange tongues, were displayed in his congregation. Having been excluded from the Scottish Church, a chapel was erected for him, in 1832, in Newman Street. In the course of a few years other churches were erected in different places. The Apostolic Church was established on the model of the Jewish Tabernacle, with twelve apostles, a new order of prophets, etc. In 1836 they delivered their testimony to the Archbishop of Canterbury, to most of the bishops, and to many ministers in different denominations. They also resolved to deliver their testimony to the king in person, and "to as many Privy Councillors as could be found, or would receive it." In 1837 a "Catholic testimony" was addressed to the patriarchs, bishops, and sovereigns of Christendom, and was subsequently delivered to Cardinal Acton for the Pope, to Prince Metternich for the Emperor of Austria, and to other bishops and kings throughout Europe.
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