CHAP. VII.

On Easter Monday, the 9th of April, 1792=36, and six following days, the Fourth General Conference met at the Chapel in Great East Cheap, London, agreeably to the last adjournment, to take into consideration the most effectual means, under Divine Providence, of promoting the further establishment of the New Jerusalem. Mr. ANTHONY HUNT, of Bristol, was unanimously elected President; and Mr. ROBERT HINDMARSH, of London, Secretary. A Committee of twelve persons was also appointed to expedite the business of the Conference.
Hitherto the proceedings of the Church had been conducted with the greatest harmony, and unanimity of feeling and sentiment prevailed to an extraordinary degree. In the three first Conferences, for 1789, 1790, and 1791*, not a dissentient voice was once heard; although the persons, of whom these meetings were composed, were collected from almost every denomination of professing Christians; but all seemed to be animated by one spirit of love, charity, and brotherly affection. This state of peace and concord, however, began to suffer some interruption in the present Conference, on account of a difference of opinion, which for the first time arose among the members, in respect to the appointment of Ministers in the New Church. This brought on an inquiry into the nature of the New Jerusalem doctrines, whether they were more favourable to an Episcopalian form of government, or to one similar to that adopted by Dissenters in general. Several of the members present, after much deliberation on the subject, gave it as their opinion, that, notwithstanding the Universality of the doctrines of the New Church, which are capable of being embraced by men of all denominations, and in some measure preserved in all the possible forms of Church Government, they are yet clearly and decidedly more congenial with the Episcopalian form, or that which admits of a subordination of Ministers, than with those of Presbyterians and Dissenters, which admit of no such subordination. {141} Still, however, notwithstanding the many proofs, which were brought from the Writings of Emanuel Swedenborg, in favour of the above sentiments, a considerable majority of the members of the present Conference thought proper to adopt that mode of Church Government, in which all questions are to be determined by the votes of the members at large.
* Provincial Conferences were also held successively, 6 Sept., 1791, at Keighley, at Salford in 1792, and at Birmingham in 1793, of which Minutes were printed. That held at Birmingham, was attended by Revs. W. Cowherd and J. Proud. Mr. Samuel Mann, of Manchester, was President; and the Rev. C. Leadbeater, of Chester, Secretary.- ED.
This decision, being the act of the majority, was therefore justly considered as the act of the Conference, and was accordingly entered as such in the Minutes of its proceedings for the year 1792. That the free subjects of this realm have a clear right, as Dissenters, to adopt and establish among themselves whatever system of Church Government they may think most conducive to their own prosperity and success, is a position which cannot be doubted or controverted. But at the same time, when it becomes a question, which form of government, the Episcopalian or the Presbyterian, is most agreeable to divine order, as discoverable in the Sacred Scriptures, particularly in the institution of the Priesthood among the Jews, wherein there was a three-fold order of Ministers, viz., the High Priest, his Sons, and the Levites, Exod. xxviii. 1, 2, 40, 41; chap. xxix. 4 to 9, 29, 30; chap. xxxviii. 21; Numb. i. 50 to 53; chap. iii. 6 to 9; chap. viii. 11 to 22; 2 Kings xxiii. 4; find also in the Christian Church, in the appointment of twelve Apostles, and seventy Disciples, over whom the Lord himself was the Head, Luke vi. 13; chap. x. 1; and when, moreover, it is considered, that such threefold order is stated in the Writings of Emanuel Swedenborg to be the most perfect, as in Arc. Coel. n. 10,017; Tr. Chr. Rel. n. 10, 679; and Coronis, n. 17; it surely could not be deemed improper, on the part of those few, who formed the Minority in the Fourth General Conference, to express their sentiments on the occasion, and to recommend to the Church at large the adoption of the Episcopalian form of government, in preference to any other. This threefold order in the Ministry, though, as it appears, unsuited to the state of the Church at that time, and particularly so to the state of those not yet admitted into the Church, of whom, nevertheless, its future members were expected chiefly to consist, was afterwards distinctly approved of, and unanimously adopted by the Eighth General Conference, held at Manchester, in the year 1815, as will be seen when we come to that period of the present History. What is best in theory, is often most difficult in practice; and that which in itself is most worthy of being countenanced and supported, may, under certain circumstances, be found altogether inexpedient. So in the present case the majority of the Conference may have acted wisely, as they certainly did sincerely, in the decision to which they found it their duty to come: and there is good reason to believe, that the Divine Providence, whose superintending care over the Church is unceasing, permitted a less perfect order to prevail for a season, until one more perfect could with safety be adopted. {142} Thus natural things, in the present state of the world, precede things spiritual: for, as the Apostle Paul justly observes, “that is not first which is spiritual, but that which is natural; and afterward that which is spiritual.” 1 Cor. xv. 46.
At the time when this Conference met, the whole country, from one end to the other, was agitated by contending political opinions, in consequence of the licentious and deistical principles, which followed in the train of the French Revolution, and which were then promulgated with much zeal on this side of the water, particularly by the democratical Mr. THOMAS PAINE. By him it was urged, that the people at large had the undoubted right to call to account all who were in authority over them, whether in the Church or in the State, and, if necessary, to cashier and depose them at pleasure, not excepting the Chief Magistrate of the realm, even the King himself, who sat upon the throne. Many were the otherwise well-disposed individuals, in almost every class of society, who, taken as it were by surprise, and captivated by the artful and seductive reasonings of the above-mentioned writer, and others of the same stamp, too hastily and heedlessly suffered themselves to be misled in their judgment, and to become discontented with the Constitution and Government of their country. It was to guard against the introduction of sentiments of this description, and to convince the world that the Writings of Swedenborg gave no countenance whatever to them, that a Protest was entered in the Minutes of this Conference against all such principles of infidelity and democracy as were then circulating in the country. For it is well known, that the members of the New Church, actuated by the religious principles which they profess, always have been, and still are, among the most loyal and peaceable subjects of His Majesty, well affected to every branch of the Royal Family, and thankful to the Divine Providence for the inestimable blessings they enjoy, under the mild and paternal sway of the House of Brunswick.
Mr. Hands moved, that some general hints be submitted to the different Societies of the New Church, for their regulation and support. He recommended each Society to form itself into a trading company; which recommendation, though approved of by many present, was considered by others as entirely foreign to the true interests of the Church, and unworthy of its notice. It, of course, died away, and was never acted upon.
Immediately after the conclusion of the Conference in 1792, the London Society, which had hitherto been united as one body, separated themselves into two Societies, in consequence of that difference of opinion relative to Church Government, which has already been alluded to. {143} The majority of its members, who inclined to the Presbyterian form of Government, chose for their pastor the Rev. Manoah Sibly, and removed from Great East Cheap to Store Street, Tottenham Court Road, where a temporary place of worship was engaged, and opened to the public, on Sunday, the 13th of May, 1792. Here they continued about a twelvemonth, and were successful in spreading the doctrines in that part of the town, and gaining a number of respectable members, all anxious to give their support to those divine truths, which Mr. Sibly so ably and indefatigably dispensed among them. Conceiving, however, that their situation in Store Street was not sufficiently central, the Society, at the expiration of one year, obtained the lease of a chapel in Red Cross Street, Cripplegate, which was opened on the 12th of May, 1793. At this place new regulations were adopted; the members formed themselves into a more regular New Church Society; rules and articles were drawn up and agreed upon for uniting them more firmly together; and under the Ministry of Mr. Sibly, they were deservedly regarded by their brethren, who did not associate with them, as an amiable and affectionate people.
On the expiration of their lease, which was for a term of seven years, the Society removed to the new Temple, in Cross Street, Hatton Garden, which had been built expressly for another Society of the New Church, but was at that time unoccupied. Those eligible and spacious premises were re-opened by Mr. Sibly, for public worship, on Sunday, the 16th February, 1800. But after a trial of nearly two years, they found the expenses too great for their small Society to support. They therefore again removed, on Christmas day, 1801, to a large room in Cateaton. Street, near Guildhall, which they had engaged as a temporary place of worship, until a new building, more appropriate to the purpose, should be erected. Whilst at this place the Liturgy was again altered, in concert with the other Societies then established in London, with the view of obtaining, what had long been considered desirable, – uniformity of public worship among all the Societies of the New Church.
Before the expiration of this year, a piece of ground presented itself in Friars Street, Blackfriars, near Doctor’s Commons, which, being thought suitable for the erection of a Temple, was taken by the Society on a lease for 60 years. Under the north- west corner stone, which was laid December 21, 1802, a Plate was deposited with the inscription, “SACRED TO THE WORSHIP OF JEHOVAH JESUS, THE ONE ONLY LIVING AND TRUE GOD;” together with the date of the year, and the names of the Minister and Trustees. In the front, over the door, was engraven on a stone, “SACRED TO THE WORSHIP OF JEHOVAH JESUS; FOR IN HIM DWELLETH ALL THE FULNESS OF THE GODHEAD BODILY.” Col. ii. 9. {144} As soon as the building was finished, the Society removed from Cateaton Street to this new Temple, which was consecrated and opened for public worship, by Mr. Sibly, on Sunday, the 7th of August, 1803, where the Society has ever since continued, and under the blessing of Divine Providence still remains united and happy.
Mr. Sibly, who has officiated as the Pastor of Friars Street Society, from 1792*, first became acquainted with the new doctrines at the close of the year 1787, by being introduced to a Meeting of some of the friends, which was then usually held at each others houses on the Sabbath day evenings, as well as on other evenings in the week. Here it was that he first heard the great and fundamental doctrine of the New Church, “That the Lord and Saviour Jesus Christ is the One Only God of heaven and earth.” Though he must often have read language to the same purport in the Sacred Scriptures, yet he never before saw that truth in the light he now did; and the conviction, that it was indeed the divine truth of heaven, operated so forcibly and instantaneously on his mind, that he afterwards compared it to a flash of lightning, for its brilliancy and powerful effect. He left the meeting, as he says, “quite another man:” and in going home, he employed himself in recalling to his memory various passages of Scripture in confirmation of the doctrine. He found himself indeed brought out of darkness into marvellous light; and the next day he defended the sole and exclusive Divinity of the Lord against some of his former connexion, to whom he mentioned the change that had taken place in his religious sentiments, with the hope that they would as joyfully embrace the divine truth as himself.
* He continued his services till 1840; and on the 16th of December in that year he departed this life.- ED.
After the opening of the New Jerusalem Chapel in Great East Cheap, which was on the 27th of January, 1788, Mr. Sibly was first a reader, and some time afterwards, viz., in 1790, commenced the honourable work of the Ministry in the New Church, as before related. His labours have always been gratuitously performed, and gratefully acknowledged by the Members of his Society.*
* In the month of June, 1824, this Society presented to their Pastor an elegant silver cup and cover, richly chased, bearing suitable inscriptions, and dated 31st May, 1824.- ED.
The character which Mr. Sibly most deservedly sustains in the Church, is that of an upright, faithful, and interior Minister of the Word; a sedate, judicious, and zealous advocate of the doctrines of divine truth; a sincere, conscientious, and pious man; in short, one, of whom it may be truly said, “Behold an Israelite indeed, in whom is no guile,” John i. 47. {145}
It will be recollected, that it was before stated, that a correspondence had taken place between the Society at Manchester and that in London, on the subject of Separation from the old Church; and that the London Society, after having formed themselves into a regular External and Visible Church, for the avowed purpose of worshiping the One True God of heaven and earth, even the Lord and Saviour JESUS CHRIST, sent to their brethren at Manchester their “Reasons” for acting as they had done, with an affectionate recommendation to follow their example, if it should be thought worthy of imitation. This recommendation was contained in a Letter, dated Dec. 7, 1788, purporting to be “Reasons for separating from the Old Church, &c., in Answer to a Letter received from the Friends at Manchester;” and may be seen by referring to p. 75 above. The effect of this Letter began now to be apparent: for in the latter part of the year 1791, a meeting was held by the Society in Manchester to consider the propriety of openly declaring their sentiments to the world, and of instituting public worship in agreement with those truths, which they had so long embraced with their hearts. The result was, that a great majority of members present came to the resolution of withdrawing from the Established Church of England, in whose communion they had been educated, and by the divine blessing, of forming themselves into a distinct and separate body. Subscriptions were immediately opened for building a place of worship on a large and respectable scale; early in the spring of 1792, ground was taken in Peter Street, a most eligible situation; and such was the success of their efforts, that they were soon enabled to raise a spacious, commodious, and elegant Temple, devoted to the worship of the Lord, and the propagation of the heavenly doctrines of the New Jerusalem, in the populous and thriving town of Manchester.
In the meantime, while the erection of the external edifice was going on, the Rev. William Cowherd, curate to Mr. Clowes, of St. John’s Church, who had joined the Society, and was engaged as their intended Minister, employed himself in preparing a Liturgy for the new place of worship. That of the Established Church he made the basis of his work, judging that might be an accommodation to the states of the people, and prove generally acceptable to them. What with pruning, clipping, and altering, in some places, phrases peculiar to the old exploded system; and what with adding, squeezing in, and dove-tailing, in other places, expressions and sentiments in agreement with the new dispensation, he aimed at giving the whole an appearance of consistency and legitimacy; when yet he might have known, as experience has since proved, that old things and new cannot cohere together. {146} The highest of all authorities says, “No man seweth a piece of new cloth on an old garment; else the new piece, that filled it up, taketh away from the old, and the rent is made worse. And no man putteth new wine into old bottles; else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.” Mark ii. 21, 22.*
* This Liturgy was printed in 1793, at Manchester, under the title of The Liturgy of the Lord’s New Church, (signified by the New Jerusalem in the Revelation,) formed upon the plan of that of the Church of England. To which are added Forms of Baptism and the Holy Supper.”- ED.
The following anonymous Letter (probably from Mr. Cowherd himself) was communicated to me for insertion in the New Jerusalem Journal, which was in the course of publication at that time.

“To the Editor.

“Sir,        “Manchester, Jan. 27, 1792.

“At Manchester, the receivers of Swedenborg’s doctrines are now in general so disaffected to a separation, that they wish not any longer to separate their outward profession from their inward sentiments; nor their public acts of worship from their interior principles of charity and faith. They are, therefore, not only raising subscriptions for the building of a church, wherein they can conscientiously and unequivocally profess what they really believe; but at the same time, for the service of that Church, they are pruning the Liturgy of the Church of England, both from its dead and cumbersome branches, and likewise more especially from all those destructive undergrowths, springing from its wild root of Tritheism, which have been hitherto so productive of wild grapes,
“In this respect, indeed, they may be said to favour a separation; but it is such a separation, as the FATHER, or Divine Good of our Lord, is declared to practise on his Vine, the Church. I, the Truth itself, by means of the Word, am the true Vine, and my Father is the Husbandman. Every branch in me that beareth not fruit, every apparent truth or false in the Church, not springing from good, and consequently not productive of use; likewise every merely nominal member of the Church, not grounded in charity, and consequently not performing good works, he taketh away: and every branch that beareth fruit, every real truth, originating in good, and productive of use; likewise every true member of the Church, who, from charity by faith, doeth what is good, he purgeth, that it may bring forth more fruit,

“They cannot have a higher, they seek no other authority for their attempt. But the proper execution of their plan, they know to be as arduous, as it is important. A reform in religious ceremonies and worship, to become preferable to the others discarded, and generally admissable, needs, they are well convinced, mature deliberation, and various opinions. They would, therefore be much obliged to you, Sir, if in your useful Journal, you could give a place to the few ARTICLES OF RELIGION, which they have already framed from those of the Church of England. And they beg leave to request, from the respective Societies and readers, such remarks thereupon, as may be deemed pertinent and useful.”

Then followed the Articles above alluded to, which were adopted by the Manchester Society. These Articles were signed W. C., and may be seen in the New Jerusalem Journal, p. 97, 98, and 169 to 173. As before observed, they appear to be a modification of the Articles of the Church of England, omitting various points contained in the old system, and adding others altogether new; which have the effect of tearing up the old garment, instead of framing a new and comely one; or, as the Lord says in the Gospel, of making the rent worse than it was before; also, in another point of view, of marring the old bottles, so that they burst, and the new wine, which was attempted to be poured into them, is actually spilled and lost. {147} Several remarks on these Articles, so amended, appeared in the above Journal, being sent by different correspondents, one of whom concludes by giving it as his opinion, “That the friends at Manchester had better cut down the tree altogether, than spend their time in cutting off ‘those destructive undergrowths, springing from its wild root;’ for while the old root springs, it will find them more work to do, both above and below.” See New Jerusalem Journal, p. 288.
It is, however, but justice to add, that the friends at Manchester, if ever they did wear the old garment above alluded to, have for some years thrown it aside, and are now to be seen clothed in their proper New Jerusalem attire, being “arrayed in robes of fine linen, clean and white:” or if ever they did make use of the old bottles for their new wine, they have long since ceased to give them a place in their sanctuary, and are now enjoying the happiness of drinking the new wine of the new kingdom out of new bottles prepared for them by the Lord of the vineyard.
The building was finished and opened for public worship in 1793. The crowds that attended were highly encouraging. It was evident, that a great sensation pervaded the town; and the New Jerusalem Church became the topic of conversation in almost every circle. Mr. Proud was soon after invited to assist Mr. Cowherd; but both being popular preachers, a little jealousy sprang up between them and their respective friends, which in the end occasioned the departure of Mr. Proud, and the sole occupation of the pulpit to revert to Mr. Cowherd again.
It appears, that Mr. Cowherd, from the time of his first receiving the doctrines of the New Church, had always manifested a tendency to run into extremes, and to adopt sentiments of an extravagant complexion, by no means in agreement with the dictates of sound judgment, or the enlightened views of the Author whom he professed to follow. This was soon discovered by some of the leading individuals of his congregation, who began to be dissatisfied with his doctrines, as well as with his conduct in other respects. He, therefore, some time after the removal of Mr. Proud, quitted the church in Peter Street, and taking premises in another part of the town, built a place by subscription for himself, in King Street, Salford, where he raised a society more subservient to his purposes than that which he had left, and ready to support him in all the whims which he successively broached among them. The last peculiarity which he hit upon, was that of abstinence from animal food, and from all kinds of fermented liquors. {148} So essential and necessary did he represent a mere vegetable diet to be, in order, to form the true Christian life, that he made the strict observance of this practice the condition of admittance to the communion of the holy supper. And although it was well known, that many individuals of his Society, particularly weakly females, who persevered in the attempt beyond their natural strength, fell sacrifices to the task imposed upon them, still the command was rigorously enforced, and no relaxation whatever permitted. The Rev. Joseph Wright, of Keighley, Yorkshire, was one of Mr. Cowherd’s correspondents, and pupils in the doctrine; and he, poor man, fell a victim to the delusion; as did also his master, Mr. Cowherd himself, in the year 1814.
Mr. Cowherd was succeeded in Peter Street, by the Rev. Mr. Dean, of Blackburn, in Lancashire, a gentleman of considerable ability as a preacher, though but superficially acquainted with the doctrines of the New Church, and entertaining (as he expressed himself in the pulpit) no higher opinion of Swedenborg, than he did of Luther, Calvin, or any other Reformer. From Manchester Mr. Dean was invited to London, where he resided a year or two, till he was engaged at Bristol. From thence he returned to Manchester, and was employed by Mr. Cowherd to officiate in a chapel erected by him in a neighbouring village, called Hulme.
On the departure of Mr. Dean from the church in Peter Street, the Rev. Richard Jones and Mr. Francis Marseilles Hodson, succeeded as joint Ministers to the church in that place. But, as this arrangement was afterwards found to be incompatible with the peace and harmony of the Society, Mr. Hodson for a time officiated alone. Soon afterwards, however, he vacated the pulpit, and Mr. Jones became the sole Minister of the place, where he continued to officiate gratuitously, to the entire satisfaction of the congregation, and the great benefit of the church at large, till his death, in 1832.
We now turn to the state of the New Church in America. It, was stated, p. 28, in what manner the Writings were first introduced into America, by Mr. James Glen. After his unsuccessful effort to rouse the attention of the citizens of Philadelphia to the new doctrines, he went to Demarara, in South America, the place he had chosen for his permanent residence. Here he succeeded in forming a small but respectable Society of intelligent and sincere admirers of the Writings of Emanuel Swedenborg, which in all probability remains to the present day. His visit to Philadelphia, as before noticed, was at first apparently without fruit; but, through the zealous exertions of Miss Barclay and Mr. Bailey, the doctrines soon after his departure were published in that city, and began to excite the attention of the public. {149} From Philadelphia they spread to other parts of the United States; but the first regular church, with a Minister at its head, appears to have been formed in the town of Baltimore, where the Rev. James Wilmer, a clergyman of the Episcopal Church, resided, and who, having cordially embraced the new doctrines, openly preached them to overflowing congregations. The following papers, communicated to me as Editor of the New Jerusalem Journal, in London, and inserted in that work, will be read with interest by those who delight to see the first streams of light from the rising sun irradiating and gilding the spiritual horizon of the New Church in a foreign land. The first is taken from the Maryland Journal and Baltimore Advertiser, printed by W. Goddard and James Angell, April, 17,1792. The next is a Letter from Mr. Christian Kramer, describing the state of the Society in Baltimore.

“Messrs. GODDARD and ANGELL,
“On Saturday last a hand bill was circulated in this town, giving notice, that on the next day a gentleman would preach, at the Court-House, on the doctrines of the New Jerusalem Church. Novelty and curiosity induced me to go to the Court- House, where I found a number of other persons assembled, I believe from the same motives. I heard the Rev. Mr. Wilmer read a form of prayer and worship to Jesus Christ, as God; and I afterwards heard him deliver a discourse, from the 8th and 9th verses of the 2nd chapter of St. Paul’s Epistle to the Colossians. I did not understand the religious principles and doctrines, which Mr. Wilmer asserted with great zeal, and I wish his sermon was published for information. As the doctrines of Mr. Wilmer contradicted the fundamentals of the religion (as I have understood) received by all the Christian world for above 1700 years, I confess I was astonished, and applied for information, to one of my neighbours, who put into my hands the inclosed papers, containing, as he told me, the faith, and a summary of the doctrines of the New Jerusalem Church, which I send you to publish for the consideration of the inhabitants of this town.
“Yours, &c.
“Baltimore, April 3, 1792.”            “A. B.”

“The CREED, or ARTICLES OF FAITH, of the New Church, called the New Jerusalem Church, (the members whereof call themselves Jerusalemites,*) as revealed by Jesus Christ to his servant, the Honourable Emanuel Swedenborg; who declared, that, for twenty-five years before his death, he conversed with angels; and that Jesus Christ revealed to him the spiritual meaning of the Scriptures.
“* By way of reproach called SWEDENBORGERS.”
“1. That God, the Creator of heaven and earth, is One in Essence, and in Person, in whom is a Divine Trinity, consisting of Father, Son, and Holy Ghost; and that Jesus Christ is that God. 2. That God himself came down from heaven, (as Divine ‘Truth, which is the Word,) and took upon him human nature, for the purpose of removing hell from man, of restoring the heavens to order, and of preparing the way for a New Church upon earth; and that herein consists the true nature of Redemption, which was effected solely by the omnipotence of the Divine Humanity of Jesus Christ. 3. The Sanctity of the Word, and that it containeth a threefold sense, namely, celestial, spiritual, and natural, which are united by correspondences; and that in each sense it is divine truth, accommodated to the angels of the three heavens, and also to men on earth. 4. That immediately on the death of the material body, (which will never be re-assumed,) man rises again as to his spiritual or substantial body, wherein he existeth in a perfect human form; and thus that death is only a continuation of life. 5. That the Last Judgment is accomplished in the world of spirits, 6. That the former heaven and the former earth, (mentioned in the Revelation,) or the Old Church, (that is, the present Christian Church, as existing both among Roman Catholics, and Protestants, with all the various sects that dissent from them,) are passed away; and that all things are become new. 7. That now is the Second Coming of Christ, not in person, but in the spiritual sense of his Holy Word, which is Himself; in other words, not in a personal appearance upon earth, but in the revelation (to Swedenborg) of the internal or spiritual sense of his Holy Word, whereby the human mind is now capable of receiving and understanding the spiritual truths therein contained in a rational manner. {150} 8. That the holy city, New Jerusalem, or the New Church, is now descending from God out of heaven. 9. That Jesus Christ is to be worshiped as the Only God, in whom is a Divine Trinity.
“The Heavenly DOCTRINE of the New Jerusalem Church, in another Form.
“1. That Jesus Christ is God. 2. That Jesus Christ, or God, is essential love and essential wisdom, or essential good and essential truth; and that as to divine truth (which is the Word, and which was God with God,) he came down, from heaven, and took upon him human nature, to restore to order all things which were in heaven, and which were in hell, and which were in the church; (as at that time the power of hell prevailed over the power of heaven, and on earth the power of evil prevailed over the power of good;) that he assumed Humanity to redeem men and angels; and that he afterwards fully glorified his Humanity, by uniting in it divine truth with divine good, or divine wisdom with divine love, and thus returned into his Divinity, in which he existed from eternity, together with and in his Glorified Humanity; or, in other words, he returned to the Father from whom he came. 3. That without the Lord’s coming into the world, no flesh could be saved; and that all will be saved, who believe in him, and live a good life. 4. That Jesus Christ is to be worshiped in his Glorified Humanity, as the Only God of heaven and earth, and Supreme Governor of the universe. 5. That true celestial life consists in love to God, and charity towards our neighbour. 6. That, in order to salvation, man must live according to the ten commandments, (which comprise the substance of religion,) by shunning evils as sins against God. 7. That the Scriptures were written for the instruction and comfort of men on earth, and for the h happiness and improvement of angels in heaven. 8. That evil actions ought not to be done, because they are of the devil, and from the devil; and good actions ought to be done, because they are of God, and from God. 9. That the order, wherein man was originally created, was perverted and destroyed by the abuse of his free-will, and in consequence thereof all men are born in the love of self and of the world; and, therefore, no one can enter into the kingdom of God, except he be regenerated and born again of water and of the spirit, that is, by the truths of faith, and a life in conformity to them. 10. That the dogma, or established principles of the present Christian Church, that the Father was alienated from mankind, and that his wrath was appeased by the satisfaction which his Son made by atoning blood, is a mere spectre of the night, which vanisheth at the light of the morning. 11. That this world is full of good and bad angels, and they constantly endeavour to make men good or bad. When an infant is baptized, angels are present; and as soon as he is baptized, he is placed, by God, under their tuition, by whom they are kept in a state of receiving faith in the Lord; and as they grow up, and become capable of thinking and acting for themselves, the tutor-angels leave them, and they draw into association with them such spirits as make one with their life and faith. 12. That God is present (both as to his Divinity, and as to his Glorified Humanity,) at the administration of the holy supper.- By flesh, blood, bread, and wine, in a material sense, is meant the passion of the cross, in remembrance of which they were to be received; in a spiritual sense, by flesh and bread is meant the good of charity, and by blood and wine is meant the truth of faith and in a supreme sense, the Lord himself, with respect to the divine good of his love and the divine truth of his wisdom. By flesh and blood are also signified the divine good and divine truth contained in the Holy Word; and by eating and drinking thereof, is signified appropriation and spiritual nourishment. 13. That the spiritual meaning of the Scriptures, of baptism, of the Lord’s supper, &c. &c., lay concealed until it was revealed, by God, to the Honourable Emanuel Swedenborg; that Christianity, before this revelation, was little else than a mere name, and only, as it were, in a twilight state; that Christianity is now first beginning to dawn, and the New Church (meant by the New Jerusalem in the Revelation) is now to be established by Jesus Christ, who has been pleased to reveal the spiritual sense of the Word (or Scriptures) to Emanuel Swedenborg, and, together with it, the doctrine of Correspondences.”

Copy of a LETTER from Mr. CHRISTIAN KRAMER, of Baltimore, directed to Mr. ROBERT HINDMARSH, of London, for the New Church at large in Great Britain.
“North America, Baltimore Town, April 10, 1792.

In the knowledge of Him who Was, Is, and Will Be, Jehovah manifested in the flesh,

“Dearly beloved Brethren and Friends, {151}
“Although we are strangers one to another in the material body, yet the many living testimonies we find in your Magazines, which we received from our friend Bailey, in Philadelphia, create a living evidence in us, testifying that we have communion one with another, that we both drink out of that fountain of living water, which the Lord hath opened by his Divine Humanity, for the purification of our internal man, in obedience to that truth and grace which he manifested in his appearance in flesh, in redeeming us from the powers of darkness, when he captivated captivity, in which our understanding and will lay captivated; proclaiming liberty to us for reformation, repentance, and regeneration, as the only way to secure our everlasting happiness, consists in conjunction and unity with him who is Alpha and Omega, Jesus Christ, in whom the fulness of the Godhead dwelleth bodily.
“In reading the Conference you held in London in the year 1791 = 35, we felt a living influence in our hearts, by which our strength was renewed to proceed forward in that life and truth which had been raised in us, and in which heaven only can be opened in our internal man. For I am fully convinced, that all bodily exercises, so far as they lead us not to the internals, are nothing but so many chains of darkness, in which our minds keep captivated in the mystery of iniquity, under a show of godliness, to our everlasting destruction. Our hearts are filled with gladness, to see the glory of the Lord manifested in and amongst you; but we must cry our leanness, and in thankfulness of heart, feed on the crumbs which fall from your table.
“Persuaded in our minds it will give you some satisfaction to be informed, that the doctrines of the New Jerusalem Church are springing up here, through the dark clouds of the invention of men who were principled in falses and self-love in their own wisdom, rejecting the plain counsels of the Lord laid down in the Word, against themselves, in which the minds of the generality lay locked up as in a prison;- for this reason I will give you a short account from my beginning down to my present situation.
“I was brought up in the Calvinist sect, in a religious manner, but never could believe that detestable notion of predestination. This caused me to inquire into the principles of all denominations, and comparing them with the Word of God, found them all in the greatest confusion, and inconsistent in themselves. I then began to read the Scriptures alone, and conversed with people about religion, but was nothing the better for it. At length I concluded it would be better for me to die in confusion and despair, than to go with a false assurance to an imaginary heaven; for the doctrine of three coequal distinct Persons, and yet a Father and a Son, that of satisfaction and imputation, I could not reconcile with the Word and sound reason. Thus I separated myself from all societies, and if I could have blotted out of my mind the deep impressions of a First Cause of all things, I would have been a perfect Atheist. There remained in my mind always a glimpse of light, of the purity of the religion of Jesus Christ; and this kept me up, walking between light and darkness, in hope of a better day, but continually confused and uneasy. Thus I kept myself separated for a number of years, and by this my mind was purged, as you may see, and preserved from drinking of the cup of abomination of the whore of Babylon, and prepared for the reception of better things.
“Being one day in discourse with a Methodist Preacher, I mentioned to him that I heard of Emanuel Swedenborg being a wonderful writer, likewise a madman. He informed me, that there was a Mr. John Cooper, on Fell’s Point, who had some of his writings. I went to him, and got the book called True Christian Religion, printed by Robert Hindmarsh; and as my mind was emptied, I received that pure milk and unadulterated wine of the kingdom of God with joy, in which I now stand and grow in the internal man, am free of doubt and confusion, and my feet are fixed on a sure foundation, and I speak with a new tongue. Thus Cooper, Boyer, and myself were stigmatized Swedenborgers; and as out of the fulness of our hearts our tongues flow over, the Methodists were raised up in arms against us in the pulpit, and in their sectarian zeal told many false accusations and lies against the Baron and his followers; in consequence of which I have written letters to them, and shewed them their unjust proceedings. By this they were raised more, pronouncing hell and damnation against us. This brought a confusion and an inquiry amongst them; some would see the Baron’s Writings, and as many as read them were convinced of their errors, and have left their former societies, and joined as. The Methodists are now quiet, and see their error in speaking against the Baron publicly, and are now contented with forbidding their people to read the Writings of the Baron. Thus were the wise caught in their own snares, in promoting that which they were determined to root out: so that nothing is left to them as a hope, only, as the doctrines are so insignificant, they will die away, as one of the Methodist Preachers told me a few days ago. We meet with many oppositions, and most from the Methodists: but we are determined to stand our ground; for we know, He that is with us is strong, He is the true and faithful Witness, the Word of God, the King of kings, and the Lord of Lords; and in our weakness we find his appearance opening our internals, and the living waters flowing from our mouth to the great confusion of the gainsayers, out of the circumcision. {152}
“We are here twenty-two in number, and are formed into a Society, professing two doctrines of the New Jerusalem Church; but none of the rich, the great, or the noble, are amongst us. Mr. James Wilmer, a clergyman of the Episcopal Church, has received the doctrines, and opened the Church, the 1st day of April, in the Court-House of this town, to a large concourse of people; took his text from Colossians ii. 7, 8; gave great satisfaction to the people in general, particularly to the better sort, and to the great mortification of the Methodists.
“Our friend Robert Carter, living at Nomony Hall, Westmoreland County, Virginia, who corresponds with you, sent us the Liturgy of the Church, with the Hymn Book composed by our friend Joseph Proud. The doctrine of the New Church gains ground daily; the few books we have are constantly among people of different denominations, and we have not half enough for the inquirers. We are fully convinced, that the doctrines would spread rapidly here, if we had a church; but as our circumstances are but low, we must have patience; we all live free of want, but have no money amongst us. A certain well-wisher to truth advised us to make a statement of our circumstances, and send it to you: this we have done in the above, and are sure you will take the same into your consideration, and as we have one cause at heart, hope you will assist us out of your fulness, in building a church; for we are fully convinced, that a separation from the Old Church is absolutely necessary; for besides the three Gods which they hold, in fact their doctrine of satisfaction, and imputed righteousness, grounded thereon, tends to root out all real good from the souls of men. Genuine truth is entirely rooted out of the Church, and she is become a dwelling-place for evil spirits and unclean beasts. Truth calls for us to go out from her; touch not, handle not; for the whore, the beast, and the false prophet, shall all be cast into the lake that burns with fire and brimstone; and he that lies in one bed with her, shall receive the same reward. These things we leave to your consideration, and the issue to the Lord.
“The Life and Death of the Baron, with the Nine Queries, are reprinted here by Samuel and John Adams, Printers; the latter of whom is a member of the New Church. The familiar Letters of friend Mather, which he sent to me last fall, are to be reprinted here by subscription. The Liturgy, with the Hymns, are to be reprinted also. I add no more at present, but remain,
“Your brother in the truth,
“To Mr. Robert Hindmarsh.”        “CHRISTIAN KRAMER.”

Soon after the receipt of this Letter, two others came to hand from the same quarter, one from the Rev. James Wilmer, and the other from the Society in Baltimore, extracts from which now follow:

Extract of a LETTER from the Rev. JAMES WILMER, of Baltimore, to Mr. ROBERT HINDMARSH, of London.

“Baltimore, State of Maryland, April 23, 1792.

“Dear Sir,
“As Preacher in the New Jerusalem Church, the first formed within the United States of America, I take the liberty to address you, and the Society through you. We have had vast trials; but the kingdom of our God being stronger than the powers of darkness, we trust, through the Divine Humanity, and doubt not, but we shall prevail. I was some time at Christ Church College, Oxford, though an American born, and for years past have been not satisfied with the Old Church. In a most wonderful manner the doctrines of the Honourable E. Swedenborg falling into my hands, I very soon became a sincere and zealous convert to the heavenly doctrines, and by permission opened them in the Court-House of this town the first Sunday in the present month, from Coloss. ii. 8, 9, to a very crowded and learned audience; and my proceedings were announced in the next paper, published in this town, with every degree of satisfaction, considering them at once striking at the errors that had been so long established. My next discourse was on the Sabbath following, to an uncommon audience, from 1 Epistle of John iv. 16. The third was from Gen. xviii 21: this and the first will be shortly published by particular desire. The body of the Church rests here with four worthy and respectable characters, now a standing committee for three months to come; and all your official information will be pleased to be directed to them, to the care of Mr. Henry Didier, or Mr. Robert Mickle, merchants, Baltimore, Maryland. {153}

“I forgot to mention, that I was a regular ordained Clergyman by the late Dr. Terrick, Bishop of London, and have now cast my everlasting all in the heavenly Jerusalem. Our numbers at present are but small, and few of us rich. But all things possible with the Lord; and as the heavenly seed, we believe, has taken deep root in this soil, we trust ere long to see a glorious temple reared to the alone God, the Lord Jehovah.
A Mr. Carter from Virginia, lately sent me the Psalms by E. S., also a Form of prayer done in London. Every edition or recent sermons will oblige your faithful friend and servant in the Lord Jesus Christ. We have rented a building in this town for three months. With every good wish, I have the honour to be respectfully,
“Sir, your affectionate Servant,
“J. WILMER.”

Extract of a LETTER from the SOCIETY at Baltimore, to the SOCIETY in London.
“Baltimore, April 25, 1792=36.

“Dearly beloved Brethren,

“Finding by your Conference of April, 1791=35, held in Great Eastcheap, London, a Committee appointed for the purpose of settling all business of correspondence, as well as other matters concerning the Church; likewise having an invitation from Mr. Ralph Mather, of Liverpool, to open a correspondence with you, now that we have formed ourselves into a Society, we address you as a body, though small, yet we hope, by the grace of Jehovah, in whose cause we are associated, to increase and multiply; and that the grain of mustard seed, which is cast into our garden, will grow up and shortly become a great tree, so that our citizens may come and lodge in its branches. We have great encouragement to hope for the event, as we have an enlightened community; yet, at present, we encounter many difficulties from our want of books to circulate the doctrines, and a settled place to preach them in.
“The Reverend Mr. Wilmer, formerly of the Church of England, has been raised up to preach the doctrines unto us, in which office he is indefatigable, and divides his time, by sometimes reading, out of what books we have, such parts as are best suited to the reception of those that are unacquainted with the doctrines; which answers the purpose of raising a curiosity, and consequently a desire to read the writing”, and which we find ourselves at a great loss to supply them with, as we have but very few books at present, and we are convinced, if they were more general, they would answer an excellent purpose to propagate the divine truths.
“Our worst enemies here are the Methodists, who are a large body of people, and take much pains to prevent any communications between us, by ordering the members of their Society not to read any of the books. But we pray for the enlargement of their minds for the reception of truth, and for the destruction of bigotry, which has so long held the world in darkness; but light now begins to prevail, and stupid bigotry vanishes before its splendor.
“Since the first beamings of the true light in this place, the wars and rumours of wars, spoken of in the Revelations, begin to make their appearance, dissentions in various societies of the Old Church having lately taken place.
“We are persuaded, that numbers begin to feel a want, and we would invite them to come and lodge in the branches of this heavenly dispensation; but as every rational and enlightened mind would wish to taste of our fruit before they swallow it, to know its excellence, as a more certain source of knowledge, (as we are all but young in the doctrine, and not fully able to answer the numberless questions that are asked us by sticklers for doctrinal profession,) we would wish to have more of the books, as we find them of infinitely more service even with those characters, than our answers to their questions, which naturally beget an argument.
“Our Church was opened the 1st instant in our Court-House, where Mr. Wilmer delivered an enlightened discourse to a very respectable audience, from chap. ii. of Colossians, 8th and 9th verses; and on the Sunday following he preached in the Dunkards’ Meeting-house, from the 1st Epistle of John, chap. iv. and 16th verse. But as these were only temporary indulgences, we have now taken the old theatre for one quarter of a year, until we can procure some better accommodation, or raise a Temple, which, in our present infant state, we are not able to accomplish. Yet we hope to surmount these difficulties, and mean soon to put a subscription on foot for the purpose of raising some money, and flatter ourselves those of other societies will assist us. In the mean time we would beg your assistance and support, to forward our work.
“The Society have formed themselves after the manner of your’s, as seen by your Conference: we would therefore wish you to consider all letters sent prior to this as from private persons, and not from the Society as a body. {154} May the grace of our Lord and Saviour Jesus Christ attend us all, and forward us in His great work.
“We remain.
“Your obedient humble Servants in Him,

“HENRY DIDIER,    “JOHN COOPER,
“JOHN BOYER,    “JOHN MICKLE.”

“N. B. Please to direct your letters to Mr. Henry Didier, merchant, Market Street, Baltimore. Please also to send us the plan of your Temple in London, and the Temple in Birmingham.”
In the beginning of the year 1793, General Washington, being then President of Congress, made a tour through the United States, each of which presented him with an Address expressive of their regard for his person and public services. Amongst others, the readers of the Writings of Emanuel Swedenborg, and members of the New Church at Baltimore, presented him with one on that occasion; which being couched in energetic terms, very different from the usual compositions of that nature, and as rationally and manfully answered by General Washington, is here inserted, together with the answer.

An ADDRESS to GEORGE WASHINGTON. Esq., President of the United States, from the Members of the NEW CHURCH at Baltimore.

“Sir,
“While the nations of the earth, and the people of United America especially, have, in their various denominations, paid the tribute of respectful deference to the illustrious President thereof; permit, Sir, a Society, however small in number, yet sincere, they trust, in their attachment, to offer up, in the dawn of their institution, that mark of dutiful esteem, which well becometh new associations, to the Chief Magistrate of America.
“We presume not, Sir, to enter into a reiterated panegyric of matchless virtues or exalted character: but judging of causes by effects, we are led to believe, that you were a chosen vessel for great and salutary purposes, and that both in your actions and in your conduct you justly stand one of the first disinterested and exemplary men upon earth. Neither in this Address can we, were it expected, enter into a detail of the profession of our faith; but we are free to declare, that we feel ourselves among the number of those who have occasion to rejoice, that the Word literally is spiritually fulfilling; that a new and glorious dispensation, or fresh manifestation of divine love, hath commenced in our land; when, as there is but One Lord, so His name is becoming One throughout the earth; and that the powers of light, or truth and righteousness, are, in an eminent degree, universally prevailing, and even triumphing over darkness; when all corruptions in Church and State shall be corrected to the gospel state of divine love and wisdom, and the love of God and man be the only ground of action throughout Christendom.
“Oh! Sir, could we, without being charged with adulation, pour out the fulness of our souls, to the enlightened conduct of him, who stands chief amongst the foremost of men, what a volume of Truth might we deservedly offer to the name of WASHINGTON, on the ALTAR OF LIBERTY, uncircumscribed!
“Allow us, by the first opportunity, to present to Your Excellency, among other tracts, the Compendium of the New Church, signified by the New Jerusalem in the Revelations, as the readiest mean to furnish you with a just idea of the heavenly doctrines.
“That the Lord Jesus, whom alone we acknowledge as ‘the True God and Eternal Life,’ will preserve you long to reign in the hearts of the people, and finally to shine as a gem of the brightest lustre, a star of the first magnitude, in the unfading mansions above, is the fervent aspiration of your faithful fellow-citizens and affectionate brethren.”

“Baltimore, 22nd Jan. 1793.”

To this His Excellency returned the following Answer:- {155}

“To the Members of the NEW CHURCH at BALTIMORE.
“Gentlemen,
“It has been my pride to merit the approbation of my fellow-citizens, by a faithful and honest discharge of the duties annexed to those stations, in which they have been pleased to place me; and the dearest rewards of my services have been those testimonies of esteem and confidence, with which they have honoured me. But to the manifest interposition of an over-ruling Providence, and to the patriotic exertions of United America, are to be attributed those events, which have given us a respectable rank among the nations of the earth.
“We have abundant reason to rejoice, that in this land the light of truth and reason has triumphed over the power of bigotry and superstition; and that every person may here worship God according to the dictates of his own heart. In this enlightened age, and in this land of equal liberty, it is our boast, that a man’s religious tenets will not forfeit the protection of the laws, nor deprive him of the right of attaining and holding the highest offices that are known in the United States.
“Your prayers for my present and future felicity are received with gratitude; and I sincerely wish, gentlemen, that you may, in your social and individual capacities, taste those blessings which a gracious God bestows upon the righteous.”
“GEO. WASHINGTON.”