CHAP. VIII.
THE Fifth General Conference was held at the Chapel in Great East Cheap, London, on Easter Monday, the 1st, and continued to the 5th of April, 1793=37. The Rev. JAMES HINDMARSH, of London, being the Senior Minister present, was unanimously appointed President, and Mr. ROBERT HINDMARSH, of London, Secretary. The subject which chiefly engaged the attention of this Conference, was the best mode of managing the spiritual and temporal affairs of the New Church. After weighing the advantages and disadvantages peculiar to the several systems of Ecclesiastical Government adopted by different classes of professing Christians; and on a deliberate investigation of the principles laid down in the Holy Word, and inculcated by Emanuel Swedenborg in his Theological Writings, – the members present were of opinion, that the Episcopal Form of Government is in itself more excellent than those of a popular nature; that it is more in correspondence with the Lord’s government of his Church in the heavens; that it bears a nearer resemblance to the order inscribed on creation at large, but particularly on the human form, in which the subordination of all parts of the body under one head is most strikingly evident; and that therefore it is more congenial with the spirit of the New Church, which ever aims to unite to the purest essence the most perfect and durable form.
On the subject of the Civil or Temporal Government of the New Church, it was concluded, that all places set apart for public worship ought to be vested in such Lay persons as are proprietors or tenants of the same, in Trust for the benefit of those who should assemble therein. {156} A plan was also laid down for what was then thought to be the best mode of accomplishing that object, not indeed with the expectation that it would be itself the final arrangement to be adopted by the Church, but rather as a hint to be improved upon, when further legal assistance should be procured. This has since been done at the Fourteenth General Conference, held at Derby in the year 1821 when a Deed was executed, declaring what is meant by, and the persons composing, the General Conference of the New Church, signified by the New Jerusalem in the Revelation; and another Deed, appointing Trustees to receive lands, &c., for the benefit of the said New Church.
At the same Conference of 1793, a Form for the Ordination of Ministers in the New Church, and another for the Consecration of Priests, or Ministers having authority to ordain others, were brought forward, not as perfect forms, but as general outlines to be matured by the better judgment of those who might be concerned in the future establishment of order in the Church. The first-mentioned form, or that for the Ordination of Ministers, was nearly the same as that used on the 1st of June, 1788, which formed the basis of the several Ordinations which have taken place since that time. The form of the Consecration of Priests, or Ordaining Ministers, is a modification of the other, adapted to the circumstances of the case. Both of these forms have been improved, and are to be found in the new Liturgy, containing all the public services of the Church, which was prepared and printed by order of the General Conference, in the year 1828, in the hopes of establishing Uniformity of worship in all the societies of the New Church in the kingdom. Occasion being taken, in the Minutes of the Fifth General Conference, to speak of the administration of The Holy Supper to persons under the years of maturity, a quotation of some importance was made from the Arcana Coelestia, n. 10, 225, which is to the following effect. “Man from infancy to old age undergoes several states. The first is from his birth to the fifth year of his age: this is a state of ignorance, and of innocence in ignorance, and is called Infancy. The second is from the fifth to the twentieth year: this is a state of instruction and science and is called Childhood or Boyhood. The third is from the twentieth to the sixtieth year: this is a state of intelligence, and is called Adolescence, Youth, and Manhood. The fourth or last state is from the sixtieth year of his age upwards: this is a state of wisdom, and of innocence in wisdom, and is called Old Age. While man is in his first and second state, he does not think or judge from himself, but from his teachers; consequently he is incapable of having faith until he enters upon his third state, which commences from his twentieth year. This also is the reason why none were permitted to go out to war, who were under twenty years of age, as in Numbers i. 2, 3, 18, &c.; chap. xxvi. 2, 4.” {157}
From the above, and other similar passages, it is inferred, that none ought to be admitted to the Holy Supper in the New
Church, until they have arrived at twenty years of age; for until then they cannot be said to have faith, neither can they undergo states of spiritual temptation, without which previously sustained, at least in some degree, the Holy Supper will not only be inefficacious towards perfecting the work of regeneration, but may even suffer by an abuse of its sanctity.
In the Minutes of this Conference notice is taken of a work written and published by me in the preceding year, entitled, Letters to Dr. Priestley, &c., in Defence of the New Church; and it is there stated, that “the manuscript of that work was read at several meetings of the members of the New Church in London, whose entire approbation it then met with; and that the same is now also approved of by this Conference, as conveying a just sense of the doctrines of the New Church, as given in the writings of Swedenborg, on the great subjects of religion, and of the order of civil society, as founded on the divine authority of Revelation.”
At the conclusion of the Minutes of Conference for 1793, notice was given, that the next Annual Meeting of the members of the New Jerusalem, would be held in London, on the 21st of April, 1794=38. But such meeting did not take place at the time specified. The General Conferences were discontinued for the space of fourteen years, that is, until the year 1807*, when they were again revived in that year, and the succeeding one, 1808; after which they were again discontinued for seven years more, until the year 1815, from which time they have been regularly held every year either in London, Manchester, Derby, Birmingham, or elsewhere.
* The Conference of 1807 was held in York Street Chapel, St. James’s Square, London. The Rev. Messrs. M. Sibly and J. Proud were joint Presidents, and the Rev. J. Hodson Was Secretary.
“The Conference of 1808 was held in the New Jerusalem Temple, Newhall Street, Birmingham; the Rev. J. Proud was President, and Mr. Thomas Dawes, Secretary.
Conferences of the Three London Societies were held in 1813, 1814, and 1815; including fifteen meetings held at the various chapels.
The General Conference of 1815 was held in Peter Street, Manchester; the Rev. R. Hindmarsh was President, and the Rev. Richard Jones, Secretary.- ED.
The Society remaining in Great East Cheap being small in number, after the secession of Mr. Sibly and his friends, as already stated, and the situation of the chapel being also very obscure, in a small, narrow court leading out of the street, resolved, at the expiration of the year 1793, to quit the place, after having held it for the space of six years. During that time birth had been given to numerous Societies for the exercise of public worship in Great Britain, America, the West Indian Islands, &c., all formed after the model of that in Great East Cheap, and all bearing within them the seeds of divine truth, for the further and continual propagation of the Church. {158}
But besides the Societies which had been formed in different parts of the world, for the avowed purpose of worshiping the Lord agreeably to the doctrines of the New Church, and of maintaining those doctrines in an open and public manner, there were many individuals of eminence who privately embraced them, and were most anxious to promote their success, by encouraging the publication of all Swedenborg’s Writings. Among the numerous instances of this kind that came to my knowledge, I may here be permitted to notice the ardour of affection for the truth, which was manifested by one gentleman of distinguished ability in the medical profession. This was the celebrated Dr. Ford, who was said to be Accoucheur to her late Majesty Queen Charlotte, the Mother of his present Majesty William the Fourth. He frequently honoured me with his correspondence, and once paid me a personal visit; when, after some conversation on the doctrines, he gave me general orders to supply him with every new work, as it passed through the press, both those of Swedenborg’s own writing, and those which might be published by others in their defence and support. “But,” added he, “I have no desire to see anything in the way of opposition to them: for having most carefully examined the nature of Swedenborg’s testimony, and after the fullest conviction of his perfect agreement with the Divine Word, I cannot think, at this advanced period of my life, of losing my time in reading any other works of Theology than those which flowed from his pen, or such as maintain the truth as he has delivered it. All others I consider as nugatory, to say the least of them, and utterly unworthy of my attention.”
The same spirit which was manifested by Dr. Ford, I have been well informed, actuated his worthy brother, the late Mr. Ford, at one time the chief magistrate of Bow-street office. When asked how it was that he discharged the troublesome duties of his situation with so much regularity and order, as he was known to do, in the multifarious concerns that were constantly brought before him, and which were calculated to embarrass men of ordinary feeling and capacity, he answered, “That it was by divine assistance, which be implored every morning of his life, before he entered upon the arduous duties he had undertaken to perform. His first employment, after rising from his bed, was to read a chapter in the Holy Word, and some portion of the Writings of Baron Swedenborg; by which means his mind was fortified, when he went forth into the world, with a due sense of the obligation he was under to act faithfully in the discharge of his duty to his neighbour, and to society at large: and it was from a conscientious regard to those lessons of justice and judgment, which he derived from the sources above-mentioned, that he was able to surmount all the difficulties of his situation with comparative ease to himself, and satisfaction to the public.” {159}
Other examples of the kind might be adduced, in proof of the efficacy and value of Divine Revelation, in communicating to the upright and sincere Christian both the desire and the delight of doing good, according to the dictates of wisdom, judgment, and discretion. This is one great end, for which the Sacred Scriptures were given; and it is to the heavenly doctrines of the New Jerusalem, which so beautifully illustrate them, that we are indebted for a clear view of the best and most perfect system of morality and religion, that ever yet appeared in the world. Judging, therefore, of the new doctrines by the result consequent on their reception by the individuals named above, and by many others, no less distinguished in the walks of public life, and equally attentive to the calls of duty in their own particular spheres, there is abundant reason to be thankful to the Divine Providence for raising up a New Church at this day, whose object is to promote, among all classes of the community, a just knowledge of the person and character of the One True God, Jesus Christ, and the necessity of living, on all occasions, and under all circumstances, in strict conformity to his divine commandments.
When we reflect on the humble efforts of a small and comparatively insignificant body to rouse the attention of mankind to their best interests, by publicly proclaiming from the pulpit, as well as by the press, and by other means, the commencement of a new era of the world in the Second Advent of the Lord, and the actual descent of the New Jerusalem, according to predictions now first understood in the Church; and when we further consider the extraordinary success, which has marked every step of the career of this and other Societies, so far beyond the most sanguine expectations that could have been reasonably entertained; we are led to admire and adore that good Providence, whose mercy and truth have never ceased, in all ages, to attend the people of his choice, and still continue to bless his inheritance. Most truly has it been said, “A little one shall become a thousand, and a small one a strong nation.” Isa. lx. 22. Of Zion also it is written, “Before she travailed, she brought forth: before her pain came, she was delivered of a man-child. Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day, or shall a nation be born at once? For as soon as Zion travailed, she brought forth her children.” Isa. lxvi. 7, 8.
Every event, great or small, must have its beginning, first in the spiritual world, and secondly in the natural world, before it can be full and complete. {160} The New Jerusalem state first began in the spiritual world: from that it descended into the natural world, by a revelation of those divine truths and heavenly doc trines, which were to form its peculiar character, and become the rule of life to all who should enter the holy city, after its descent upon earth. This revelation was given to Emanuel Swedenborg, the chosen instrument for making known to the world the genuine sense of the Sacred Scriptures; and includes, among other things,- 1. The knowledge of the One True God, Jesus Christ, his essential attributes and character, together with a just elucidation of the Divine Trinity in his adorable Person. 2. The true nature of that redemption, or deliverance from the powers of bell, which he effected by the assumption and glorification of his Humanity. 3. The universality of the Divine Mercy and Providence, over-ruling the minutest events of human life, and furnishing to all the nations and individual inhabitants of the earth the means of their salvation. 4. The necessity of regeneration, its nature, progressive stages, and final result. 5. The resurrection of man immediately after the death of the body, or his entrance into the spiritual world, in a spiritual and substantial body, perfectly distinct from the earthly or material covering, which is consigned to the grave, and will never be raised again, because it can never become the subject of eternal life. 6. His eternal state hereafter, either in heaven or in hell, according to the ruling love, or prevailing bias of mind, which formed his character in this life, and which, still continuing with him in the other, can never be changed to eternity. 7. The true nature and effects of the last judgment, the second coming of the Lord, and the descent of the New Jerusalem from heaven to earth; together with many other interesting and important subjects, never before clearly understood in the Christian Church, but now at length happily revealed, for the benefit of mankind at large.
When these great truths were published to the world in the works of that extraordinary man above-named, then, spiritually and scripturally speaking, “was brought forth a man-child, who was to rule all nations with a rod of iron,” Rev. xii. 5. By the man-child is signified the doctrine of the Church received in the understanding and in the thought; and by the woman, which brought forth the man-child, is signified the New Church in the heavens, from which that doctrine descended. By her travailing in birth, and being pained to be delivered, as stated in the 4th verse of the said chapter, is denoted the difficult reception of the new doctrine on the part of those to whom it is made known. This appears to have been literally the fact: for on the first promulgation of these doctrines, they met with a violent opposition from the advocates for a Tripersonality in the God-head, and the principles of solifidianism; and even with those who afterwards most sincerely embraced the truth, much difficulty was encountered, before they could be emancipated from their former errors, and be brought to see divine truth in its own proper light. {161} But it is added, that the man-child was caught up unto God, and to his throne; by which is signified,
that, notwithstanding the hostility manifested against the new doctrine, it was still preserved by the Lord, through the ministry or mediation of angels, for the use of posterity. To “rule all nations with a rod of iron,” is to prove and confirm the doctrine by truths from the literal sense of the Word, and by rational arguments, drawn even from the light of nature, to convince those among the gainsayers who are open to conviction, or willing to acknowledge the truth when seen.
Hitherto then the New Jerusalem had not descended with all its fulness of effect. Its doctrines were indeed clearly and plainly announced; but they could not as yet be received, except by a few, who formed a kind of nucleus for the future increase of the Church. They were, therefore, (like the perceptions of the Most Ancient Church, which were reduced to doctrine, and represented by Enoch, Gen. v. 24,) placed by the Divine Providence in a kind of abeyance, quiescence, or apparent non-existence, for a series of years, though in reality under the immediate protection of Heaven. This state continued until such time as preparation was made in the spiritual world, and thereby in the natural, for the more full reception and open manifestation of the new doctrines. For twenty years and upwards after the publication of these doctrines by the Author, which first made their appearance in the original Latin, in 1749 to 1758, in 1763, and afterwards at intervals from 1764 to 1771*, when his last work, entitled Vera Christiana Religio, or True Christian Religion, &c., was published, the Church may be said to have been in the wilderness or desert, as described in the 12th chapter of the Revelation. It was to be found only among those, who, embracing the doctrines with their heart and understanding, still continued in communion with the perverted and desolated Church, surrounded by their enemies, the spirits of the dragon, yet providentially and wonderfully protected from their baneful influence. During this time the New Church was insensibly gaining strength; individuals of high character, both in England and on the Continent, as well as in America, were zealous in spreading the doctrines; and some of the clergy in particular, distinguished themselves by their labours in translating the writings which contained those doctrines, and in various other ways recommending them to the notice of the public. Among these were the Rev. Thomas Hartley, of East Malling; in Kent; and the Rev. John Clowes, of Manchester, of whom honourable mention has already been made in this History of the New Church.
* About the year 1769, Swedenborg appears to have presented his published works to the Universities of Oxford and Cambridge; in whose Libraries many of them are still preserved.- ED. {162}
The Church being thus provided with champions capable of taking the field, and withstanding all the assaults of its enemies; and “the time, yea the set time,” being arrived for building up the walls of Jerusalem, and raising a temple within it for the external worship of the Lord, in agreement with its internal worship, it seems to have been an arrangement of the Divine Providence, that a Society should be now formed in the natural world, to bring into ultimate effect the great ends and uses of the new dispensation. Accordingly a small Society was formed in London in the year 1783, first for reading, conversing upon, and publishing the doctrines of the New Church; and afterwards, as circumstances favoured the design, for instituting public worship, as the last visible proof of the descent of the New Jerusalem from heaven to earth.* This took place (after a few month’s solemn previous preparation) in the beginning of the year 1788, in the manner already described.**
* The Vera Christiana Religio was translated by Mr. Clowes in 1781, and the same year a small Society was formed at Bolton, in Lancashire, for reading that work, which met monthly for the space of seven years.- ED.
** About this time a Society of the New Church was inaugurated at Moscow, but was speedily suppressed. In 1789, there were readers at Lisbon, including some Friars. The same year a number of wealthy and zealous friends formed themselves into “a Society of the Friends of Peace” A similar Society was formed in the following year at Rouen, which included some of the Chief National Guard.- ED.
It is worthy of observation, that the predictions contained in the book of Revelation, concerning the commencement of this New Church, have been successively verified and realized in the very order in which they were given. The two essentials of this Church, which involve all the other doctrines as intimately connected with them, are the following:- 1. That the Lord Jesus Christ is the Only God of heaven and earth, and that his Humanity is Divine. 2. That conjunction with the Lord, and consequently salvation, is effected by a life according to the precepts of the Decalogue. These two essentials are signified by the two witnesses spoken of in the 11th chapter of the Revelation, of whom it is said, that they were to prophesy a thousand two hundred and three-score days, clothed in sackcloth; that on their testimony being finished, the beast ascending out of the bottomless pit would make war with them, overcome them, and kill them; that their dead bodies, being reputed unworthy of burial, would lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified; that after three days and a half the spirit of life from God would enter into them, enabling them to stand upon their feet; and lastly, that they would ascend up to heaven in a cloud, even in the sight of their enemies. {163} All this was verified on the first promulgation of the two essential doctrines above mentioned. They were slighted, rejected, and even vilified, as unworthy of notice: thus the enemies of truth were violently opposed to them, and in their own estimation confuted them, and for a season apparently extinguished them. But after a time new recipients of divine truth were raised up, who, on close and careful examination, found the doctrines to be strictly in agreement with the sacred Scriptures; and thus the doctrines themselves may be said to have received new spiritual life from the Lord in the minds of men, influencing both their internal and their external conduct. Still, however, the hostility of professing Christians to these two essentials of the New Church was so general, that no great success could as yet be anticipated. They were therefore permitted to slumber, as it were, till a more favourable opportunity should occur for their dissemination, and in the meantime they were preserved by the Divine Providence for the use of a succeeding race.
So again in the 12th chapter of the Revelation, where mention is made of the birth of the man-child, which the woman brought forth, and by which are understood not only the two essentials above specified, but other leading and most important doctrines of the New Church, it is clearly predicted, that they would meet with continued opposition from those represented by the dragon. As yet no hint is given, that external public worship could with safety be undertaken by the New Church on earth; but only that “to the woman (or Church) were given two wings of a great eagle, that she might fly into the wilderness, into her place; where she is nourished for a time, and times, and half a time, from the face of the serpent,” ver. 14; and that “the earth helped the woman, and opened her mouth, and swallowed up the flood which the dragon cast out of his mouth,” ver. 16. But in chapter 14, when the New Church was about to emerge from the difficulties that oppressed her, mention is for the first time made of “preaching the everlasting gospel unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,” ver. 6: and these are exhorted to “worship him that made heaven and earth, and the sea, and the fountains of waters,” ver. 7. Again, in the 15th chapter, it is said, that “they who had gotten the victory over the beast, and over his image, and over his name, and over the number of his name, did sing the song of Moses the servant of God, and the song of the Lamb;” and that “all nations shall come and worship before the Lord, because his judgments are made manifest,” ver. 2 to 4. In the 19th chapter also it is said, that “the marriage of the Lamb is come, and his wife hath made herself ready,” ver. 7. {164} By the marriage of the Lamb is signified the full conjunction of the Lord with his New Church; and by his wife making herself ready, is signified that the members of that Church, on their separation from the Old Churches, were to be collected together, initiated, and instructed. They are also exhorted to “gather themselves together unto the supper of the great God,” ver. 17; that is to the New Church of the Lord, and to conjunction with him. Moreover, the apostle John, who represented the Church on earth, was cautioned against worshiping an angel, or a deceased man, as a great portion of the Christian world has long been in the habit of doing, and expressly commanded to worship God, ver. 10; which injunction is again repeated in the 21st chapter, ver. 9.
All these predictions of the Divine Word have been realized both in the spirit and in the letter. The Church was in the wilderness or desert for a number of years. Its doctrines were ridiculed, and treated with the utmost contempt, for a time, times, and half a time, that is, from the period of their first publication, when every truth of the Word was completely lost sight of and destroyed, until the appointed time when the scattered remnants of the house of Israel were collected together into one small, but visible body, every year increasing its numbers, and carrying it onward to a state of further maturity and perfection.* With respect to myself, as one of the individuals allowed to share in the honours of composing that small body, I may be permitted to add, that, born in 1759, during the reign of the Second George, when the great doctrines of the New Church were first promulgated, and having been mercifully preserved through the whole of the lengthened reign of George the Third, in whose time their publication was completed, and their reception among men began to change the universal aspect of affairs in the religious world, I have had, with many others now living, the high privilege of witnessing the commencement of an era, which can never be forgotten in the annals of mankind; an era, which being long foretold in the Records of Divine Revelation, brings with it the dawn of innumerable benefits and blessings for the human race, to be gradually but amply realized in all the future ages of the Church. {165} Already, the shades of night have disappeared; the tempest has subsided; the clouds are dispersed; and the glory of the heavens is advancing in the east. The morning is begun; the melody of spring is everywhere heard in the land; and now at length the Sun – the Sun of Righteousness appears above the horizon, with healing and salvation in his wings; that Sun, of which it is written, “It shall no more go down;” but “its light shall be increased sevenfold, as the light of seven days.” Isa. lx. 20; chap. xxx. 26.
* Wesley’s slanderous attack on Swedenborg and his Writings, had appeared in the Sixth Volume of the Arminian Magazine. Another infamous work appeared about 1790, entitled, Swedenborg Triumphant, or Intelligence Extraordinary from New Jerusalem; being pious and political dialogues of the living with the dead.” By Peregrinus Spiritualis. Another bore the title, Jesus our Elder Brother, &c., In Answer to Besor’s Notions, (a Member of the New Jerusalem Church,] in his Book entitled, “Jesus Christ the True God and only Object of Supreme Adoration.” By John Dawson, Minister of the Gospel, Evesham. Among others, one appeared in 1794, published at Manchester, entitled, An Inquiry into the Commission and Doctrine of the New Apostle, Emanuel Swedenborg, &c. By a Member of the Old Church. pp. 68. The Author of this scandalous perversion of truth was, I believe, the Rev. – Fordyce, then an Independent Minister, a Socinian in 1812, and afterwards a Deist.- ED.
Having thus witnessed the commencement and progress of the New Church, from its first rise to its present state of comparative maturity and success, and having travelled with my much esteemed companions through all the difficulties and trials of the journey, from the day in which we made our escape out of Egypt, until we reached the promised land of Canaan, I can truly say, that, after the wonders we beheld while in the land of Ham, we passed in safety through the Red Sea, the Lord going before us by day in a pillar of a cloud to lead us in the way, and by night in a pillar of fire to give us light, Exod. xiii. 21; while the waters were a wall unto us on our right hand, and on our left, chap. xiv. 22; that having reached the wilderness, we were abundantly supplied with the true bread of life that cometh down from heaven, and with streams of living water perpetually gushing out of the Rock, chap. xvi. 14, &c.; chap. xvii. 6; that our enemies prevailed not against us, because in all our contests with them the hands of Moses were continually lifted up towards heaven, chap. xvii. 11; that we heard with reverence the divine law, as delivered by Jehovah on mount Sinai, chap. xx. 1 to 17; that we saw the back-parts of the same Jehovah, while all his goodness passed before us, chap. xxxiii. 19 to 23; that in all our encampments in the wilderness, and journeyings through it, the ark of the covenant was constantly either in the midst of us, or leading us in the way to the desired land of milk and honey, where we have at length arrived, and are now enjoying the inheritance marked out by lot to each of our tribes, Josh. xiv. to xix. “For the Lord hath given unto us all the land which he sware to give unto our fathers; and we possess it, and dwell therein. And the Lord hath given us rest round about, according to all that he sware unto our fathers: and there hath not stood a man of all our enemies before us; the Lord hath delivered all our enemies into our hand. There hath not failed aught of any good thing which the Lord hath spoken unto the house of Israel: all is come to pass.” Josh. xxi. 43 to 45. “Now, therefore, we will fear the Lord, and serve him in sincerity and in truth. For the Lord our God he it is that brought us up out of the land of Egypt, and preserved us in all the way wherein we went, and among all the people, through whom we passed,” Josh. xxiv. 14, 17. {166} And behold, “the Lord our God hath given us rest on every side so that there is neither adversary, nor evil occurrent,” 1 Kings, v. 4. He hath also “chosen for himself a place, in which to put his Name,” and hath made it the habitation of his holiness, Deut. xii. 5, 11, &c. He hath built for us, “a city of pure gold, like unto clear glass,” called the New Jerusalem, having “walls which can never be demolished, and gates which shall never be shut.” He himself is in the midst thereof, “its temple, its glory, and its light. And the glory and honour of the nations shall be brought into it. But there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie; but they only who are written in the Lamb’s book of life,” Rev. xxi. 2, 12, 18, 22, 26, 27.
Viewing, then, the rise and progress of the Church, such as it has actually been, and comparing the changed state of society since the first promulgation of the new doctrines till the present day, with the predictions contained in the Word concerning the commencement of the New Jerusalem, we are fully warranted in concluding, That now indeed is the time of the Lord’s Second Advent into the world, when he was to be seen “coming in the clouds of heaven with power and great glory, to gather together his elect from the four winds, from one end of heaven to the other,” Matt. xxiv. 30, 31; and when he was “to receive dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him; whose dominion is an everlasting dominion, which shall not pass away, and whose kingdom is that which shall not be destroyed,” Dan. vii. 14.
The Chapel in Great East Cheap being now given up, the remnant of the Society that occupied it to the last, kept themselves together, by meeting at each other’s houses, till the year 1796, when ground was purchased for the erection of a new place of worship in Cross Street, Hatton Garden. In the meantime the Society, under the pastoral care of Mr. Sibly, which had branched off from the original stock in Great East Cheap, as already described, continued to prosper in their little Chapel in Red Cross Street, Cripplegate.* They were for some time the only Society in London, that exercised public worship according to the principles of the New Church; and it was owing to their zeal and affection for the doctrines, that the New Church still maintained a respectable footing in the metropolis of the country. Other Societies, also, which had been formed in different parts of the kingdom, contributed to give stability to the Church, by their orderly and regular attention to the duties of public worship. {167} And where difficulties arose, which were to be expected in the infant state of a people either vigorously struggling for their rights of conscience and independence, or patiently sustaining the open assaults of their enemies, they were generally surmounted in the end, and by the blessing of Divine Providence were made subservient to the purification and growth of the Church.
* This Society removed from Store Street to Red Cross Street in 1793. The Chapel was opened May 12th.- ED.
About this time, viz., in the year 1794, an unsuccessful attempt was made in London to found an institution for distributing, gratis, among the poor, Bibles, Testaments, the Works of Emanuel Swedenborg, and such other books and small tracts, as are calculated to promote the heavenly doctrines of the New Jerusalem. An Address to this effect, to the readers of the Writings, was circulated among all the Societies of the New Church, yet without producing the end contemplated. It is sufficient to shew, however, that the members of the New Church, if not in their aggregate capacity, at least as individuals, were among the first to shew a disposition to promote the benefit of society, by providing the poor population of the country with such books and small tracts, as were best calculated to guard them against the prevailing infidelity of the times, and to instruct them in their duties to God and their neighbour. The following is an extract from the Address then circulated:
“In the year 1783, a few gentlemen associated together for this purpose. Their meetings were held first in the Inner Temple, and afterwards in the Middle Temple, near Fleet Street; but latterly they have, in a great measure, been discontinued. The advantages, however, arising from that Society have long been sensibly felt and acknowledged. By their means, and the co-operation of other Societies, the doctrines of the New Jerusalem have been propagated with some degree of success in most parts of the kingdom, and likewise in foreign countries. But as no Society has heretofore been established in the New Church, on the same plan of universal benevolence, as that which is now proposed, namely, of giving away Bibles, Testaments, the Works of Emanuel Swedenborg, and such other books as are calculated to promote the doctrines of the New Jerusalem, it is hoped, that every friend to the True Christian Religion will consider the importance of the present undertaking, and unite his endeavours with those of the Society now instituted, to check that torrent of Atheism, Deism, Socinianism, and Naturalism, which has already begun to inundate the Christian world, and which, if not timely prevented, will introduce universal infidelity with respect to heaven and hell, to a life after death, and to the Sacred Scriptures.
“While many sincere and worthy members of the Old Church are exerting themselves, in every conceivable way, to propagate and perpetuate their mistaken notions of the Christian religion, – notions which ascribe to the Divine Being properties most foreign and repugnant to his nature;- shall the members of the New and True Christian Church, to whom a revelation hath been made of the most rational and sublime religion ever dictated to man – shall they remain inactive? – shall they continue indifferent to the calls of virtue and religion? – shall they alone be the professors of charity and not the doers thereof? – Forbid it, Heaven! Rather let every individual consider himself as bound by all the ties of religion, conscience, and humanity, to assist in propagating among his fellow-creatures those great and glorious truths of revelation, which at this day especially are most necessary to be known, and which, if practised in all the relative duties of civil and religious life, are most eminently calculated to ensure the present as well as future happiness of mankind.
“The pecuniary circumstances of many thousands in this nation do not admit of their purchasing the books necessary to be read in their families. Even the Bible, the very Word of God himself, hath not yet found its way into all the cottages of the poor; in consequence of which many are still ignorant of the great truths of religion, and, though living in a Christian land, utter strangers to the doctrines of Christ. {168} To such as these, donations of Bibles and Testaments, together with Emanuel Swedenborg’s illustrations thereof, and other pious books of a similar nature, must prove particularly useful. And when it is considered, that the Subscribers to this institution will have the opportunity of purchasing the above books to give away, at the lowest possible price, there is every reason to hope, that their sphere of usefulness will be much extended, and that the charitable exertions of the intended Society will in the end be crowned with the desired success.”
During the year 1795, nothing remarkable appears to have occurred relative to the New Church.* Only one place of worship was now open in London, viz., that in Red Cross Street, Cripplegate: but others were already established in Manchester, Liverpool, Bristol, Keighley, Hull, Salisbury, Leeds, Chester, Isle of Wight, Norwich, Dudley, &c., in England; also in Baltimore, and some other places in America and the West India Islands. In Scotland there were a few readers, but no Societies as yet formed. In Ireland, several persons associated together in Dublin; and in other parts of the same country some few individuals were known to be readers of the Writings. Before the Revolution in France, a respectable Society existed in Paris; but the troubles in that country rendered their meetings dangerous, in consequence of which they had for some time been discontinued. The same causes, which tended to check the progress of the New Church in France, operated with equal force against it in Holland, Germany, Sweden, Denmark, Russia, Italy, Venice, Switzerland, and other parts of the European Continent. So that to the war, which then raged among the different nations of Christendom, may in a great measure be ascribed the depressed state of the Church in Europe. But without doubt the convulsions and remarkable changes, which continued for a number of years to astonish and confound the world, were permitted by the Divine Providence for the purpose of preparing the way for a better state of society in general, by removing those obstructions to rational liberty and the rights of conscience, which had for so many ages oppressed mankind. Such are the effects in the natural world, produced from causes which have their beginnings in the spiritual world. The judgment performed in that world must necessarily have its consequences in this, which are twofold; first, upon those who are in states of disorder, and violently opposed to all reformation, thus bringing upon themselves a grievous calamity; and, secondly, upon such as are disposed to admit the influences from heaven, and to become susceptible of, those benefits, with which the present era of the New Jerusalem is beginning to bless the human race. Thus the beams of the rising sun, while they dispel the gloomy shades and threatening aspect of the preceding night, usher in a delightful morning, and become the harbinger of a brilliant and all-glorious day.
* In this year a Latin copy of the Arcana was presented by the Rev. W. Hill to Cambridge College, Boston, M., U.S.-ED. {169}
The remnant of the Society formerly meeting in Great East Cheap, ever since their removal from that place of worship, entertained the design of erecting a more convenient building, and one more eligible in point of situation, whenever a piece of ground suitable for the purpose could be obtained. This offered itself in the year 1796, in Cross Street, Hatton Garden, when three individuals of the Society, viz., Mr. Ralph Hall, of Cheapside, Mr. Richard Thompson, of Snow-hill, and myself, entered into a negotiation with the proprietor to purchase the Freehold Estate, called Hatton House.* The premises consisted of a large dwelling-house in the front of the street, and a vacant piece of ground behind it, on which it was thought a moderate-sized Chapel or Temple, as it was afterwards called, might be erected. Our intention was to proceed on a small scale, adapted not only to the means we possessed, but also to the prospect of success, which the humble state of the New Church at that time warranted us to expect. It was agreed, that the expense of the building, independent of the purchase money for the premises, should not exceed L1,000, and that the sum necessary to complete the whole should be advanced by us in equal proportions. With this understanding, after the premises had been well examined, and in every respect approved of, I was deputed to see the proprietor, and to close with him on the best terms I could obtain. An appointment was accordingly made to meet him at Dr. Hodson’s, the house adjoining, where I made the purchase for L730, and paid him a deposit of about 10 per cent.
* Pennant, in his Account of London, third edition 1793, p. 189, mentions Hatton Garden, thus: “Hatton Street, the late Hatton Garden, succeeded to the town-house and gardens of the Lord Hattons, founded by Sir Christopher Hatton, Lord Keeper in the reign of Queen Elizabeth . . . . . The place he built his house on, was the orchard and garden belonging to Ely-house. Here he died in 1591.” These he extorted from the Bishop of Ely Richard Cox, who, for a long time, resisted the sacrilege; but the well-known letter written to him by the Queen forced him to acquiesce. “Proud Prelate! You know what you was before I made you what you are now; if you do not immediately comply with my request, I will unfrock you. ELIZABETH.” Hatton was celebrated, among other qualifications, for his proficiency in dancing, and there is a tradition that the Church in Cross Street is built on the site of his ball-room.- ED.
After this, on obtaining possession of the premises, we proceeded to make arrangements for carrying our design into execution. Mr. Thompson, who was well qualified, by his knowledge and previous habits, to superintend the building, undertook to conduct the whole concern by his own personal attention, purchasing all the materials at first hand, and employing proper persons in the different branches of the work. On again examining the ground, and considering its capability of allowing a more spacious Temple to be erected upon it than was originally intended; judging also that it might hereafter become matter of regret, were the present opportunity suffered to pass without embracing the advantage offered, it was deemed advisable to enlarge the plan, and, instead of L1,000, to expend a sum not less than L3,000. {170} As I had just then completed the building of a house and printing-office for myself, it would have been an act of imprudence on my part to continue a joint proprietor of the premises, and thereby subject myself to expenses that would have been found very inconvenient. I therefore proposed to Messrs. Hall and Thompson, that, if they were willing to charge themselves with the whole responsibility of the undertaking, I would relinquish all my share and interest in the premises to them. To this proposal they readily acceded; and accordingly the Deed of conveyance was made out in their joint names, and the whole property vested in them alone, on payment of the remainder of the purchase money.
Immediately afterwards workmen were employed, and the First stone of the intended Temple was laid on Thursday, the 5th of May, 1796. In a recess cut in the foundation stone, a leaden Plate was deposited, having impressed upon it, by letter-press types prepared at my printing–office, a declaration of the uses to which the building was to be devoted; the day when, and the persons by whom, the first stone was laid; and the names of twelve members of the Church, as witnesses of the ceremony. The following is a copy of the inscription, or rather impression, made upon the plate:
“Sacred to the Worship of the Lord JESUS CHRIST, as the Only God of Heaven and Earth, according to the Heavenly Doctrine of the New Jerusalem, contained in the Word of God, and illustrated by the Theological Writings of the late EMANUEL SWEDENBORG. The First Stone of this Temple (fifty-four Feet eight Inches square, and the first of the kind erected in London) was laid in this South-East Corner, on Thursday, the 5th Day of May, in the Year of the Lord’s First Advent 1796, and of his Second Advent 40, by Ralph Hall and Richard Thompson, Joint Proprietors of the Freehold Estate, in the presence of
HENRY PECKITT, F. H. BARTHELEMON,
FRANCIS LEICESTER, MANOAH SIBLY,
BENJAMIN BANKS, DANIEL RICHARDSON,
FRANCIS THOMAS RYBOT, JOHN HAYWOOD,
JOHN BELLAMY, EDWARD DOWLING, Junior,
HENRY SERVANTE, ROBERT HINDMARSH,
“And many others.”
The ceremony of laying the First Stone was performed by the Rev. Francis Leicester*, according to a form prepared for the occasion, being taken chiefly from 1 Kings v. and Rev. xxi.
* The Rev. F. Leicester departed this life 27 November, 1800.- ED.
The building was finished in the summer of 1797; and on Sunday, the 30th of July, in the same year, was opened for public worship, and solemnly consecrated, by the Rev. Joseph Proud, who had previously been engaged as the stated and regular Minister of the place.* {171} Overflowing congregations an-
nounced the great sensation which was excited in the metropolis; and Mr. Proud’s abilities, as a popular preacher, kept up the interest during the whole time he remained there, which was a little better than two years. The dress also, which he wore, an inner purple silken vest, a golden girdle, and a white linen gown over the whole, as approved of and recommended by the Third General Conference for 1791, (see p. 118,) contributed not a little to draw the attention of the public to the discourses of “the Swedenborgian Orator,” as he was then called.**
* His text on the occasion was, in the Morning, Isaiah lxii latter part of verse 10, “Lift up a standard for the people;” and, in the Evening, from Daniel ii. 44.- ED.
** In 1797, a popular minister of High Wycombe published an abusive pamphlet, entitled, A Check to the Dangerous and Delusive Doctrines of Baron Swedenborg. A few receivers existed there at that time.- ED.
Another novelty in the worship consisted in the Minister’s turning his face, while at prayer and in thanksgiving, to the East, where the communion-table and pulpit were placed; for which deviation from the mode usually adopted by Protestants, the following reasons were stated in an Address to the Reader prefixed to the Liturgy then in use.
“I. It appears from the Sacred Scriptures, that the mode of worshipping Jehovah among the ancients was with their faces towards the East, and in their temples towards the altar, which was always in the eastern part of the building, because the East represented the Lord. And this was the custom, not only with the people, but also with the priests who officiated. Thus at the dedication of the temple, when Solomon addressed the Lord, or prayed to him, it is said, 1 Kings, chap. viii. 22, that he “stood before the altar of the Lord, in the presence of all the congregation of Israel, and spread forth his hands towards heaven:” and in verses 29, 30, 35, and 54, mention is again made of praying towards the holy place, which was the altar, where the ark was that contained the Covenant or Holy Word. But when Solomon addressed the congregation, it is said, verse 14, that he “turned his face about, and blessed all the congregation of Israel.” See also verse 54.- David says, Psalm xxviii. 2, “Hear the voice of my supplications, when I cry unto thee; when I lift up my hands toward thy holy Oracle.” – And in Ezekiel it is said, “Behold, the glory of the God of Israel came from the way of the East,” chap. xliii. 2.
“II. All nations have been, and with few exceptions still are, in the constant habit of worshipping with their faces towards the East. Even among Christians it was the custom for many centuries.
III. According to the testimony of Emanuel Swedenborg, the angels in heaven also worship with their faces towards the East, because there the Lord appears as a Sun. See the Treatise on Heaven and Hell, n. 141. And in the Angelic Wisdom concerning Divine Love and Divine Wisdom, n. 123, he observes as follows: ‘Forasmuch as the Lord as a Sun is constantly in the East, therefore the ancients, with whom all the particulars of worship were representative of things spiritual, in their adorations turned their faces to the East; and that they might do the same in all worship, they also turned their temples towards the same quarter; whence it is, that churches at this day are built in like manner.’
“For the above reasons, and because the Minister is the head or representative of the people, it is considered as proper, that in all his addresses to the Lord, as in prayer, thanksgiving, &c., he should turn his face to the East. But while the Minister addresses the people, either by reading to them, instructing them from the Word, or blessing them, it is considered, that he then, by virtue of his office, represents the Lord: therefore on all such occasions he turns his face to the congregation. Nevertheless, although this method of turning the face to the East is adopted in London, as being more in conformity with, and representative of, the direction of the interiors towards the Lord, it is by no means urged upon other Societies, who perhaps may not see it in the same point of view, or else cannot conveniently introduce it into practice. {172} All externals of worship are in themselves non-essentials, and may be changed or varied according to the states of the Church, and the different Societies thereof, without any detriment to the worship of the Lord, which is that of the heart and the life.”
Forms of prayer and glorification for particular days, also of the baptism of infants and adults, together with a Catechism for the use of the New Church, and a Selection of Hymns composed by Mr. Proud*, were annexed to the Liturgy, which was the fifth edition of that originally used in Great East Cheap, but with alterations and improvements adapted to the state of the Society. With this Liturgy, and the abilities of Mr. Proud as a preacher, the public appeared to be well satisfied, and the Church in London was evidently in a growing and flourishing condition. For the first year things went on smoothly and harmoniously: but in the second year a difference of opinion sprung up between Mr. Proud and the two proprietors, partly on account of the rent paid for the premises, which Mr. Proud thought too high; and partly on account of some objections, which the latter had raised against the Liturgy.** With respect to the first point, the proprietors stated, that they had expended above L3,000 on the building; and though they were desirous of contributing liberally to the expenses of the place, they required, what they conceived to be, under all the circumstances of the case, a moderate rent, which yet Mr. Proud resisted, because he thought it pressed rather heavily on a newly-formed Society. On the other point, viz., the objectionable parts of the Liturgy, which probably constituted the chief ground of complaint in Mr. Proud’s mind, he thought, that the distinct mention of the accomplishment of the Last Judgment in the spiritual world, by which a full end was put to the former Christian Church, together with the use of certain phrases and expressions peculiar to the New Church, and, in short, the general aspect of the whole Liturgy, were such as to give umbrage to strangers, and created difficulties in the reception of the new doctrines, which might be avoided by a form of worship more accommodated to the prejudices and feelings of modern professors. These points of objection were strongly urged by Mr. Proud; but the proprietors, entertaining very different views of the subject, and judging that the public worship of the New Church should not only be in agreement with the internal principles which give it birth, but also be expressed in its own language, thought themselves justified in refusing to yield to his suggestions. The consequence was, that the Society continued to increase; and though it was Mr. Proud and his friends resolved to look out for other premises, where they could be more at liberty to act as they pleased, and where probably the rent might be considerably less.
* The first edition of Proud’s Hymns appeared in 1790.- ED.
** This perhaps should read: “partly on account of the increased rent demanded for the premises,” for the fact was, that in consequence of the congregations being so much larger than was anticipated, the proprietors required more rent than they had originally agreed to take. It was this increase of rent that was resisted, by the minister as well as the congregation.-ED. {173}
Just about this time an opportunity occurred of obtaining, on a lease for seven years, a most eligible and splendid Chapel (formerly the Spanish Ambassador’s) in York Street, St. James’s Square, at the low rent of L100 per annum. The offer was immediately closed with, and to that place Mr. Proud removed at Michaelmas, 1799; taking with him the whole congregation, except a few individuals. On having the Temple in Cross Street, Hatton Garden, thus left on their hands, the proprietors made great exertions, and great sacrifices, to keep it open for the purpose for which they had built it. This was done, for some time, by the assistance of several individuals not then in the Ministry. At length the Temple was engaged by Mr. Sibly and his Society, who re-opened it on Sunday, the 16th of February, 1800. Here they continued for nearly two years, when they removed* to a large room in Cateaton Street, near Guildhall, as before stated, p. 143.
* December, 25, 1801.- ED.
After this, the proprietors of the Temple, having heard a favourable report of the abilities of the Rev. S. Dean, a Clergyman of the Established Church, who had professed his attachment to the new doctrines, invited him to London, and entered into an engagement with him, at a certain fixed salary for seven years, in hopes that a respectable Society might be formed under his Ministry. No congregation, however, of any account was raised by him; one individual after another deserted him; scarce any thing was returned as rent of the premises; and Messrs. Hall and Thompson, after a full, fair, and tedious trial of his services for about two years, were glad to give him a good round sum to cancel their agreement. The fact was, Mr. Dean paid but little respect to the doctrines of the New Church: his discourses were a mixture of new and old things, having more of the spice of Martin Luther and John Calvin in their composition, than of the pure aromatic flavour of Emanuel Swedenborg. The consequence was, that the seats of the temple remained nearly vacant; those who attended considered him to be neither one thing nor the other; a state of lukewarmness and indifference, exciting almost to spiritual nausea and vomiting, was superinduced over the whole mind; and it was soon discovered, that the Church could never prosper under the Ministry of Mr. Dean. Yet, for all this, Mr. Dean was a man of real ability, and in any other pulpit but a New Church one, would certainly be considered as such.*
* The Rev. S. Dean published a pamphlet in 1802, while he was the Minister of the Temple in Cross Street, entitled, The Nature, Evidence, and Tendency of the Theological Writings of the Hon. Emanuel Swedenborg, in a Series of Letters to a Friend. He received the doctrines about 1789. He was formerly Curate of Blackburn, Lancashire. In consequence of some dispute occurring between him and the Rector, many of the parishioners united to build him a church, which was dedicated to St. Paul. He was also Head Master of the Free Grammar School of Queen Elizabeth, in that town; and was known as favourable to the Writings of Swedenborg.- ED. {174}
All possibility of keeping the Temple open, according to its original design, appearing thus at an end, the proprietors now let it to other denominations. It was occupied, for a time, by a Mr. Braithwait, a preacher of considerable notoriety as a high or Antinomian Calvinist. After his decease it was rented by Mr. Smith, a Baptist Minister; on whose removal it passed through the hands of one or two other parties; and was then engaged for the Rev. Mr. Evans, a leader of the small party which made a considerable noise, some years ago, with Mr. Baring and Mr. Kemp at their head, as Seceders from the Church of England. The Chapel had by this time, in consequence of the death of Mr. Hall, become the sole property of Mr. Thompson; and that gentleman, tired of having such a quick succession of tenants, determined upon disposing of it altogether. He was anxious, however, that it should not be finally alienated from the New Church: he offered the estate to the Societies in London at an extremely low price – more than L1300 less than he afterwards obtained for it. The Society at York Street was, at that time, the only one which could have attempted to undertake the purchase: but Mr. Proud, imagining, probably, that he was established for life in the elegant Chapel he then occupied, refused to hear of it. This was about the year 1812. The estate was in consequence purchased by the then newly-formed Corporation, the Caledonian Asylum, for the sum of L4150.* For some years afterwards, the Chapel was used, under an endowment for the purpose, for preaching in the Gaelic language to the Scottish Highlanders settled in London. But, after a time, it was diverted from this object, and became a regular Scotch Church, under the Ministry of the Rev. Edward Irving; whose excentric eloquence was rewarded with such extraordinary popularity, as to make the Chapel well known to almost every inhabitant of the metropolis.
* It should be recorded, that the former worthy proprietor, Mr. Thompson, has often said since, that he wished he had given it to the New Church for nothing. By a singular fatality, he invested the money he received for it in a speculative undertaking, and lost the greater part of it.- R. H.
(Mr. Thompson died on the 3rd of September, 1834, aged 84.- ED.)
Having said thus much concerning the Temple in Cross Street, we may now advert to the Society which originally occupied it, under the Ministry of Mr. Proud. At York Street, to which place the congregation had removed with their Minister, found difficult to raise the necessary funds, much success appeared to attend Mr. Proud’s preaching. {175} In 1805, however, circumstances arose which led to the formation of another Society, under the ministry of the late Dr. Hodson, which, after a short interval, obtained a small place of worship in Dudley Court, near Denmark Street, Soho.* In 1806, the lease of York Street Chapel expiring, the Society was obliged, on obtaining a renewal of it for another seven years, to engage to pay the advanced rent of L150 per annum; and here they continued till the expiration of their second lease.
* The Rev. James Hodson, M.D., published a work in 2 vols. in 1787, entitled, Jesus Christ the True God and only Object of Supreme Adoration. This work purporting to be the result of an independent and candid examination of the Word of God, was the means of introducing him to an acquaintance with the friends and writings of the New Church, and he at once became an intelligent and ardent receiver. He laboured in the ministry gratuitously and cordially for a period of seven years. He published a volume of admirable Discourses on the Israelitish Bondage and Deliverance, in 1809; and several tracts, sermons, &c. He died 16th of April, 1812, in the fifty-ninth year of his age. – ED.
The three Societies in London, considering that the state of the Church was now such, as to require some general regulations with respect to worship, came to the resolution of holding meetings, which they called Conferences, from time to time among themselves. The result of these meetings was, the introduction of another Liturgy, so modified and altered from those in former use, that it was hoped it might become universal in the Church. It was accordingly printed in 1810, and adopted by all the Societies in London, and by several in the country: but still it was objected to by many other Societies, on the ground of its being too close an imitation of that of the Church of England, and because, in their estimation, it did not sufficiently characterise the New Church, and distinguish its public worship from that of all other Churches.
At one of those meetings held by the London Societies, it was agreed, that the Rites and Ceremonies, proper to be observed by the New Church, should be distinctly drawn up, and recommended to all the country Societies. This was accordingly done in 1807; and wherever such rites and ceremonies were adopted, they had the effect of producing harmony and uniformity in some of the most important branches of the public service. But as the regulations here spoken of, together with the London Liturgy then in use, were only to be regarded as temporary aids, until the Church, in its collective wisdom, should adopt such as might be thought more extensively applicable, and likely to be permanent, it is not necessary to allude further to them; they are to be found in an improved form in the New Liturgy, which is now very generally used by the Societies of the New Church, both in town and country. {176}
It may be also proper to mention here, that a volume of Hymns, composed by Mr. Sibly*, for the use of the New Church, in addition to that which had been previously composed by Mr. Proud, was published by the former gentleman, and adopted by his Society in Friars’ Street, near Doctors’ Commons, until it gave place to the New Hymn Book, authorized and recommended by the General Conference.
* The second edition was published in 1810.- ED.
We now turn again to the state of the New Church in foreign parts, which appears to have been silently making its way, and enlightening the various nations of the earth. In 1798, information was received from America, that the doctrines were spreading on that extensive Continent. The Society at Baltimore, in particular, was on the increase, the members being zealous, active, and lively. Two Ministers of the Methodist persuasion, Mr. Adam Fonerden and Mr. John Hargrove, having embraced the New Jerusalem doctrines, and separated themselves from their former connexion, published the reasons of their conduct in a Farewell Address to the resident Minister of the Episcopal Church at Baltimore, of which the following is a copy.
“A VALEDICTORY ADDRESS to the People called METHODISTS.
“To the Rev. JOHN HARPER, Resident Minister, and the Members of the Episcopal Church in Baltimore.
“Respected and Dear Brethren,
“As a very important change has taken place in our sentiments, respecting an article of the Christian religion, which, in our view, is one of the most essential, and which, if erroneous, of consequence must have its influence upon all other doctrines which flow from it, or are connected with it; and as we already feel, that this change will subject us, in future, to considerable embarrassment, or, what is far worse, unfaithfulness in our public ministration and services; we have, therefore, after the most solemn and serious consideration of the subject and its consequences, both with respect to the welfare of the Church, to whom, until now, we have been connected, as well as that of our own souls, come to this conclusion:– That it is best for us peaceably and quietly to withdraw ourselves, and resign our membership in the Methodist Episcopal Church; that we may more consistently enjoy our present religious Sentiments in a state of perfect freedom, and act accordingly.
“Upon a retrospect of our general conduct amongst you for nearly thirty years past, we trust none of you can find just cause to suspect our sincerity, when we declare to you, that no base considerations of any kind have influenced us; but that we do in our hearts believe, that it is now required of us to take this unexpected and unpopular step – a step not unattended, on our parts, with much regret.
“The protracted and pleasing intercourse of Christian fellowship, which heretofore happily subsisted between us; the many personal and endearing attachments, which we have formed amongst you; the conspicuous and Sacred stations, which we have so long held in the Church, joined to the high esteem we still entertain for you, all conspire to render this step that we have now taken, one of the most painful and self-denying acts of our past lives – an act, which nothing less than a solemn sense of duty (and of otherwise offending God) could have prompted us unto. We do not wish to enter into any controversy with any person or persons upon earth, respecting our sentiments; for where controversy is, there is every evil work:’ yet we conceive it may be but consistent with our present duty, calmly and meekly to mention, that the leading article, in which we differ from you, is the doctrine of the Trinity; concerning which we beg leave to say, that we think this doctrine, as generally apprehended, to be neither consistent with, nor reconcilable to, Scripture or reason, to wit, – that the Trinity in the Godhead consists of three distinct Divine Persons, each of whom, separately, and by himself, is very and eternal GOD. {177}
“On the contrary, we believe, that the LORD JESUS CHRIST, in whom dwells all the fulness of the Godhead, – who is the ‘Everlasting Father,’ as well as the ‘Son,’ – who hath declared that He and the Father are One, – and that he that seeth Him seeth the Father, – is the true and only GOD of heaven and earth; and that in Him is a Divine Trinity of Father, Son, and Holy Ghost; that the Divinity within him is the Father, the Humanity is the Son, and the Divine Proceeding thence is the Holy Ghost, constituting one adorable and gracious Object of Christian worship.
“We have not adopted this belief in a hasty, precipitate manner, nor yet because we found it in certain human Writings; but because we find it to be a doctrine contained in the Word of God, from the whole of which we learn, that God is One in Essence and in Person.
“That this doctrine has a direct influence upon other doctrines derived therefrom, is plain to see: yet we conceive it needless, and by you it might be deemed impertinent, if, in this place, we were to adduce proofs and arguments in support of our sentiments, especially as our request is, that this Address should be read to the Society: but we shall not be backward to state them at large, when called upon, or when it may appear necessary for us to do so.
“Could we have thought it possible to have enjoyed our present sentiments amongst you in a latitude suitable to our stations, we should not thus withdraw ourselves; but have no doubt such indulgence would, on your part, be deemed wholly inadmissable, we have no other alternative left us to preserve a consistent character and a good conscience.
“Our wish and desire is, notwithstanding, to live in as much peace and friendship with you all, as on our part it will be possible.
“ADAM FONERDEN.
“Baltimore, 5th June, 1798.” “JOHN HARGROVE
The step thus taken by these two respectable Ministers, produced, as might naturally be expected, a considerable sensation among the body of people from whom they withdrew, and added no small degree of strength to the New Church in Baltimore. From subsequent information, however, it appears, that one of them, namely, the Rev. Mr. Fonerden, did not so steadily persevere in the truth, as his colleague, the Rev. Mr. Hargrove; but, suffering himself to be biassed by the influence of his friends and relations, who were Methodists, he relapsed to his former connexion. Mr. Hargrove, on the contrary, remained firm, and not only joined the friends of the New Church, but warmly and openly assisted in spreading the heavenly doctrines. Although the support of a wife and eight children depended chiefly, or wholly, upon the stipend he received from the Methodists, as one of their regular ministers, he nevertheless, from a conscientious regard to what he conceived to be his duty, withdrew from them at all hazards, being well convinced that no sacrifice of worldly interest was too great to obtain possession of heavenly wealth. If any anxieties remained on his mind respecting the temporal support of himself and family, they were soon dissipated; for the blessing of Divine Providence attended him, and delivered him from all his fears.
Mr. Hargrove now openly preached the new doctrines in a small Chapel hired for the purpose, in conjunction with Mr. Ralph Mather, a gentleman who had previously joined himself to the New Church in England, and had removed thence to settle in Baltimore. {178} Measures were taken by them to set on foot a subscription for building a Temple, or place of worship in that town, which, by the zeal and activity of the friends, was soon completed. Here Mr. Hargrove became the regular Minister, and continued for many years to preach the doctrines with great success.
A Letter from Mr. Joseph Leigh, of Portsmouth in New Hampshire, to Mr. Glen, of Demarara, dated September 8, 1798, after mentioning a list of such of the Works relative to the New Church as he is in possession of, concludes as follows:
“The great torrent of light those Works convey to the human mind, I hope will prove instrumental, in the hands of Infinite Wisdom, to dispel the dark cloud that hangs over the Old Churches, so that the heavenly doctrines may shine as conspicuous in these parts as the sun when at its meridian lustre. For the attainment of so desirable an object there will be no want of exertion on my part, in order to effectuate it. I keep the Works in a perpetual move, and enjoin it on the readers to communicate their important contents to all around: and as some of the Works are at this present moment at least a hundred miles distant, it is to be hoped much good to the great cause will result from this plan. However, in order more effectually to promote the cause, I propose a tour to Baltimore this fall, which has for its object the raising a fund towards the support of an itinerant preacher, to sound the New Jerusalem Trumpet throughout the United States. As Demarara is at this present in the hands of the British, consequently a communication will be kept up; will therefore thank you to copy this letter, and send to your friend in London, in order to communicate it to the brethren; and if they approve of the plan, probably they will contribute their mite by sending some books to enlarge my circulation. And be pleased to convey this general idea, how wishful I am to hear from some of them, of the present state of the Society in Great Britain and other parts of Europe.”
It has been remarked by some intelligent, well-informed receivers of the truth, that the doctrines of the New Church have spread more extensively in the world, than any other religious system has been known to do in the same period of time from their first promulgation. Not that the number of individuals, who have embraced them, is greater than that of some others, professing the Christian name; but from an examination of the local extent, and the various climates to which the new doctrines have been carried, it has been found, that almost every part of the habitable globe has been blessed, more or less, with the light of this new dispensation; that the truth, has been hailed by readers of all classes of society in Europe, Asia, Africa, and America, in the newly-discovered continents, and numerous islands in the South and West. This will in part appear from the present History, but might be more fully evidenced by a particular detail of all the information, which the New Church in England has at different times received on the subject. One circumstance, however, relative to the progress of the new doctrines in a distant region of the earth, seems worthy of being made known, and cannot fall to be read with interest and delight.
About the year 1798, I received a letter from a venerable Clergyman, belonging to the Established Church of England, then residing at Calcutta, in the East Indies, in which, after ordering a variety of the translated Works of Emanuel Swedenborg, he gave a most interesting account of himself, and his most cordial reception of the great truths which the new doctrines unfolded. {179}
“I am (said he) this day ninety years of age, in excellent health, and able to read even a small print without spectacles. But what constitutes the chief happiness of my life is, the delight I experience in reading the admirable Writings of Baron Swedenborg, and meditating upon those divine subjects which he has so fully and satisfactorily brought to light. It is a blessing, which I the more sensibly feel, because I have been permitted, in my old age, and while I am yet in the natural world, to see and understand the true Scripture doctrine concerning the Lord and the things of his everlasting kingdom; for a knowledge of which, thus opened to my mind before I enter upon my eternal state, I can never be sufficiently grateful to the Divine Providence.”
This communication was received through the house of David Scott, Merchant, in Broad Street Buildings; and the books were forwarded to order, through the same house. But I had not the happiness of hearing from my venerable correspondent again; and it is probable, from his advanced age, that he was shortly after called by his adorable Lord and Master to that station in the New Angelic Heaven, which his long experience in this life, crowned with his last and best perceptions of divine truth, so eminently qualified him to fill.
On the Continent of Europe considerable progress had by this time been made in promulgating the doctrines of the New Church, notwithstanding the illiberal spirit which the old governments, ever under the influence of the Ecclesiastical Order, have constantly displayed. Even the Protestant Establishments in some countries, too closely imitating the Catholic Priesthood, have shewn so intolerant a spirit, that several eminent men, after receiving the new doctrines, have been deterred from openly avowing their conviction of the truth, through fear of persecution, or deprivation of ecclesiastical benefices. Yet some few have dared to profess them boldly, and to risk all consequences. In Stockholm, by the testimony of Captain Walden, an officer in the Swedish Navy, it appears, there are two Churches, where service is regularly performed according to the New Jerusalem doctrines. They are said to be well attended, and even by persons of distinction. The Clergyman that belongs to one of these Churches, the Rev. Mr. Roos, is spoken of with high praise, as being undaunted in delivering the truth. It is further stated on the same authority, that in Westrogothia nearly all the Clergy, being forty-two in number, are readers of the Writings of Emanuel Swedenborg. In Copenhagen, also, there are many readers; but no regular Society appears to have been formed in Denmark, although the liberty of the press in that country gives encouragement to hope, that the doctrines of the New Church will in due time gain a permanent footing there. In France, Holland, Germany, and Prussia, likewise, we have reason to believe, that the truth is silently making its way, not withstanding the prejudices it has to contend with, arising from the inveterate habits and false principles of religion cherished by the professors both of the Romish and Reformed Churches. {180}
In May, 1799, appeared the First Number of a Monthly publication, under the title of The Aurora, or Dawn of Genuine Truth. It was continued till October, 1801, and consisted of Twenty-eight Numbers. The Editors were Mr. Proud, Dr. Hodson, and Mr. Sibly. Much useful information was circulated in the Church, through the medium of this publication; and it was with regret, that the readers found it could no longer be continued, for want of sufficient encouragement. This indeed has been the case, more or less, with all the first efforts of the Church: yet, taking into consideration the comparative paucity of its numbers, as well as the many prejudices and difficulties, which it has had to encounter, there is much reason to reflect with gratitude on the success it has already experienced, and still to press forward for the attainment of more abundant prosperity.
The Editors of the Aurora received a letter from the Rev. John Hargrove, dated the 14th of March, 1801, stating, that Mr. Jefferson being legally and constitutionally appointed to the Chief Magistracy of the United States of America, on the 4th of March, the members of the New Church in Baltimore, though few in number, lost no time in remitting to him, at the federal city of Washington, a respectful Congratulatory Address, dated the very day of his inauguration. The following is a copy of the Address, and of the President’s Answer.
“ADDRESS.
To THOMAS JEFFERSON, Esq., President of the United States of America.
“Sir, “Baltimore, March 4, 1801.
“It is with singular pleasure and profound respect, that we, the Minister and acting Committee of the New Jerusalem Church in the city of Baltimore, beg leave to congratulate you on your accession to the Chief Magistracy of our beloved country – a country hitherto eminently favoured by the Divine Providence with a peculiar degree of civil and religious liberty.
The present sanguinary and turbulent aspect of the Eastern Continent is, doubtless, truly painful to every philanthropic and disinterested lover of mankind: but still the heavenly doctrines of the New Jerusalem Church confirm us in the belief, that ‘GOD rides on the whirlwind, and directs the storm;’- and encourage us to anticipate, with indescribable sensations, an approaching period – ‘a consummation devoutly to be wished for,’ when genuine charity, liberality, and brotherly kindness towards all who differ from us in mere opinions, shall become ‘the order of the day’ – when theology, philosophy, and politics, shall, like ‘gold seven times tried in the fire,’ lose all their ‘dross and tin,’ and when reason and religion shall fully unite their sacred and all-powerful influence, in promoting ‘peace on earth, and good-will amongst all men.’
“With the most fervent and sincere prayers, that the LORD GOD of hosts may long_ preserve and keep you, and the nation over which you now preside, ‘from all evil,’ and richly replenish your will and understanding with such divine affections and perceptions, as may eminently qualify You for the exalted and important station you are now called unto, we remain, Sir, with due respect, yours, &c.,
“JOHN HARGROVE, Minister.
GEORGE HIGSON,}
JOHN BOYER,} Acting Committee.”
JOHN KEER,} {181}
“THE PRESIDENT’S ANSWER.
“Sir, “Washington, 11th March, 1801.
“I beg leave to return you my thanks, and through you, to the Acting Committee of the New Jerusalem Church, in the city of Baltimore, for your friendly congratulations.
“I deplore with you the present sanguinary and turbulent state of things in the Eastern world, and look forward to the restoration of peace, and progress of information for the promotion of genuine charity, liberality, and brotherly kindness towards those who differ from us in Opinion.
“The Philanthropy which breathes through the several expressions of your letter, is a pledge that you will endeavour to diffuse the sentiments of benevolence among our fellow-men, and to inculcate the important truth, that they promote their own happiness by nourishing kind and friendly dispositions towards others.
“Commending your endeavours to the BEING, in whose hands we are, I beg you to accept assurances of my perfect consideration and respect.
“THOMAS JEFFERSON.”
“The Rev. John Hargrove, Minister of the
New Jerusalem Church, Baltimore.”
Mr. Hargrove concludes his letter as follows:
“Who can tell the good effects that may result from this?- Surely such Addresses and such Answers can (at least) do no injury to the cause of religion and good order; but may operate as a counterpart to the huge obloquy and vile slander, which has been industriously spread and circulated against divine truths, as well as against Mr. Jefferson.- It is said, that Mr. Jefferson is a Deist: be it so (though it was never yet proved): I would hope for a better state of the Lord’s New Church under an enlightened, calm, liberal Deist, than under a contracted bigot of any sect in Christendom. The Old Church must and will be vastated by some means, and, in my opinion, very considerably by Deistical men and arguments. I know we are the antipodes of the men; but there is a point where opposites unite.
“I stand alone here as to a fellow-labourer in the pulpit. None preach the new doctrines publicly in America now but myself. Yet none of these things move me; though my sufferings and trials in domestic life have of late been indescribable, chiefly owing to the death of Mrs. Hargrove, on the 2nd of October last, by the yellow fever, which then raged horribly in this city.
“I cannot enlarge just now, only to inform you, that our prospects are more encouraging than ever, respecting the progress of genuine truth. But O, for a faithful, fervent, judicious helper in the everlasting gospel! We can make no provision, however, for his maintenance as yet. I myself am poor and needy with respect to this world’s goods; but I have not received any compensation for Ministerial services: the Society is too small and poor.”*
* On the 26th December, 1802, the Rev. John Hargrove preached “a Sermon on the Leading Doctrines of the New Jerusalem Church, at the Capitol, in the City of Washington, before the President and Congress,” which was printed. He preached again, by request, the following evening. He also preached another Sermon before both Houses of Congress, 25th Dec., 1804, “on the Second Coming of Christ and the Last Judgment,” which was published.- ED.
During the short interval of peace between England and France, in the year 1802, curiosity led me, as well as many other Englishmen, to visit Paris. Knowing that a small society of readers of the new doctrines existed in that city before the Revolution of 1789, I was desirous of ascertaining the state of that society, after the many convulsions which had taken place in the political world. On inquiry, I found the Society still met together occasionally, but not regularly; and on Sunday, Sept. 5th, I attended one of their meetings, which consisted of about twelve persons, who had been collected together by some of our English friends then in Paris. {182} One of their members, M. Bousie, read a few pages of one of Swedenborg’s Works, which had been translated and printed in French; after which a conversation on miscellaneous subjects took place, from which I was in some measure enabled to form a judgment of the state of this little Society. Two or three of them appeared to have embraced the Writings with great affection; the others were very tender recipients, and required better information than they then possessed, which it was probable they would not be long without, as one of their members, M. Parraud, was a very able translator, and took an active part in propagating the new doctrines. They were in possession of only a few of the Works in their own language; but a translation of the True Christian Religion was then in the press, and was expected shortly to be published in three octavo volumes. By a letter which M. Parraud had received from a correspondent in St. Petersburg, I understood that something of a Society existed in that capital, who were very desirous of communicating with them, and of procuring as many of the Works in French, as could be spared. Accordingly, before I left Paris, I had the pleasure of seeing a large parcel of the books packed up for them, which were to be immediately forwarded to St. Petersburg.
During my short stay in Paris, I could not help noticing the total absence of all the public decencies of religion on the Sabbath-day. About one half of the shops were shut, but not (as I was informed) out of any respect to the day as a day of worship or religious instruction, but by way of giving the tradesmen an opportunity of indulging themselves with a holiday, and joining in the usual diversions without the restraint or interruption of business. This is often the case on other days of the week, as well as on Sundays; but on these latter days the custom is more general. The other half of the shops were open, and the common transactions of buying and selling were going on as usual. Workmen were employed in the public buildings; warehouses, bridges, and streets, were undergoing repairs: the trowel, the hammer, the chisel, and the saw, were every where to be heard; and the river was crowded with washer-women belabouring their dirty linen with bats and scrubbing-brushes, as on other days. I went into several churches during the time of divine service. The congregations in general consisted of about three or four hundred each: in one, I think, there were not fewer than six hundred, the greatest part of whom were women. The preacher in this last place was animated in his discourse, full of action, and occasionally sat down in the pulpit, while delivering his sermon.
In the streets, and under the very walls of the church, mountebanks and jugglers were amusing the people with their nonsense; some were fiddling, singing, and dancing; while others were playing off their tricks at cards, and dealing out lucky numbers to gaping fools, who intended to throw their money away in the lottery. {183}
From this view of the manner in which the French people passed their Sabbaths, it may be plainly inferred, that religion was, at the time alluded to, at a very low ebb indeed with that nation, which was confirmed to me by another circumstance, which I shall here relate. It having been announced in the French papers, that grand water-works were to be played off, on Sunday, the 29th of August, 1802, in the gardens belonging to the palace at Versailles, immense crowds flocked from Paris to be spectators of the sight, and to pass the day in other recreations. Among the rest an English gentleman and a Swede, who lodged in the same house with me, proposed to go there, and requested me to accompany them on the same excursion. I readily consented, and it was agreed that we should go by water to a small town called Sevre, which is rather more than half way to Versailles. Accordingly we embarked at 9 o’clock in the morning on board a large barge, in company with upwards of three hundred persons of both sexes, all bound on the same expedition of pleasure. Three or four horses, kept in a brisk trot on the bank of the river, conducted the barge, by means of ropes attached to it, with a pleasing speed down the stream. The passengers were all in high spirits, and comfortably seated on benches, as well in the long open cabin below, as on the deck above; the weather was delightfully fine and serene; the country around us abounded with gardens all well stocked with fruit trees, many of which were still laden with their golden burdens, and being as it were weary with supporting them any longer, bowed their heads to the ground, as if supplicating relief from the hands of their master – MAN. In the midst of all this scenery, which appeared to me as a luxury of nature, I could not help being impressed with those sensations of delight, which the novelty and beauty of the situation could not fail to produce in any mind, and which to receive their utmost zest, only required the presence of my London and Yorkshire friends to participate with me in the happiness of the day.
During the short voyage, which lasted only two or three hours, I fell into conversation with one of the passengers, who had been formerly a priest in the old ecclesiastical establishment. He was well read, and a man of considerable erudition, but avowed himself to be a Deist, as he said all the learned men in France were, whether they be Clergymen or Laymen. He acknowledged, that he never did believe in divine revelation, even while he officiated in the clerical capacity; but said, that it was convenient, and proper for the good of society, that priests should inculcate among the ignorant and vulgar those tenets of religion, which experience has proved necessary to keep them in awe, and under obedience to civil government. {184} When I asked him why he did not accept of a situation in the Church under the new establishment, (he being now a Schoolmaster) particularly as it could not be a matter of conscience with him, whether the present Gallican Church is regular or irregular; he answered, “Because priests in the new establishment, sanctioned by Bonaparte, have not sufficient power put into their hands;” and he thought, that the trade of priestcraft was not a desirable occupation without power and riches united. I conversed with him on the Doctrine of the Divine Trinity, which he at first ridiculed as a thing contradictory to common sense as well as sound reason. But when I explained it according to the doctrine of the New Church, as consisting of Three Essentials in One Divine Person, like soul, body, and proceeding operation in one man, he admitted the propriety of this view of the subject, saying that it contained nothing offensive to reason, or subversive of human understanding. He had indeed at times thought, that the Three Persons meant no more than three distinct characters or offices, in which the One God acted on different occasions: but the many difficulties attendant even on this hypothesis led him to conclude, that the whole system of Christianity was nothing more than the invention of artful, cunning priests, and an imposition on the credulity of mankind. He had never heard of Swedenborg, nor of the doctrines of the New Jerusalem; and when I informed him, that the Writings containing those doctrines threw a new light on revealed religion, and rendered Christianity more amiable, because more intelligible than heretofore, he expressed his doubts on the subject, although he would not pretend to condemn what he had not seen or read.*
* See Apocalypse Revealed, n. 740.- ED.
From this specimen of the state of infidelity in the Old Church, particularly among the priesthood and learned men of one of the most distinguished nations in Christendom, it is consolatory to turn our eyes to that happy prospect of better days, which is now beginning to cheer the world by the promulgation of the heavenly doctrines of the New Jerusalem. When a Church is brought to its full consummation, so that the Divinity of the Lord, the sanctity of his Word, and the immediate resurrection of man, after death, into a state of life and immortality, are not only doubted and disbelieved, but expressly denied or ridiculed, then commences a new era, or new dispensation of divine truth. And we are assured from divine revelation, that, however deplorable may be the condition of the fallen Churches at this the period of the Lord’s Second Advent, the day is hastening, when the waste places shall be rebuilt; when “the desert shall rejoice, and blossom as the rose; when the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. {185} For the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.” Isa. xxxv. 1, 5, 10.
From the year 1802* to 1806 nothing particular occurred in the Church, to call for any remarks beyond what has been already stated.** It was a period of war, which continued till 1815, during which the attention of mankind was more directed to the political changes of this transitory life, than to their eternal interests in the world to come. The consequence was, that a general apathy in spiritual things so far prevailed, that little impression could be made on the minds of those, who under other circumstances might be induced to read and embrace the doctrines of eternal truth. Still the New Church was unwearied in its exertions to rouse the slumbering spirit of the age, and to present to the view of the people the great importance of heavenly and divine things. For this purpose it was determined upon by the Non -Separatists, with the Rev. John Clowes at their head, to hold Annual Meetings among themselves, (from which, however, other friends were by no means excluded,) at a most convenient and delightful spot, called Hawkstone Park, in Shropshire, adjoining the seat of Sir Richard Hill, Bart.*** These Meetings, the first of which took place in 1806, were continued at the same place till 1823, when, for the accommodation of Mr. Clowes, whose age and bodily infirmities prevented him from undertaking any considerable journey, and who had gone to reside at Leamington, and afterwards at Warwick, for the benefit of his health, they were held many years at Warwick.****
* The Accrington Society was formed in 1802, a Sunday School having been opened the year previously. This Society erected and opened their first place of worship in 1805.- ED.
** In 1804, on the 2nd of June, the Rev. W. Hill, of Philadelphia, North America, departed from the natural world into the spiritual in the forty-second year of his age. – ED.
*** Sir Richard Hill, Bart., died in 1808, and was succeeded by his son, Sir John.- ED.
**** Since the decease of Mr. Clowes, they have been continued at Hawkstone, as before. At the first meeting in 1806, on 9th July a gold cup was presented to Mr. Clowes, “as a tribute of affectionate esteem, and to express a grateful recollection of his disinterested and indefatigable exertions as a zealous promoter, an able defender, and a faithful translator of the Writings of the Hon. E. Swedenborg.”- ED.
It is not within the avowed design of this History to give a particular account of the proceedings of those individuals, who, after receiving the new doctrines, still adhered to the old forms of worship, and have been usually called Non-Separatists; but only of those, who have assisted in the External Establishment of the New Church, distinct from the Old, both as to doctrine and worship. {186} It is sufficient, therefore, to state generally that the object of the Hawkstone and Warwick Annual Meetings has been, from time to time, to enter into Resolutions declaratory of the various important doctrines of the New Church, and to publish and circulate those Resolutions as extensively as possible.* The same design has been most successfully prosecuted by the Manchester Printing Society also, ever since its first institution in 1782. And although the persons engaged in those Meetings, generally speaking, have taken no part in the promotion of public worship separately from that of the Established Church, yet their exertions in behalf of the truth have, in an eminent degree, contributed to the present state of prosperity enjoyed by the New Church. The question of Separation, as observed in another place, has long ceased to engage the particular attention of its members; it being now considered almost as a matter of course, that the professors of the new doctrines should become open worshipers of the Lord, in a form consistent with those doctrines. Hence the efforts of both Separatists and Non-Separatists, in all their public meetings, for a series of years past, have been directed to one great end, the propagation of those divine truths of Revelation, which are calculated, not only to enlighten the understanding, but to warm the affections of the heart, and thus to build up the Church by the practical exercise of every Christian virtue.
* In 1807 it was reported that there were several receivers of the heavenly doctrines in Finland, Hamburg, and Denmark.- ED.
By a letter received about this time from a gentleman of consequence and respectability, residing on his own extensive estate in New Russia, on the borders of the Black Sea, towards Poland, and addressed to the Members of the New Jerusalem in London, it appears, that the doctrines had found their way into that part of the Russian dominions, and are justly appreciated by the writer as a signal blessing from heaven in these degenerate days of infidelity and irreligion. The letter is written in French, and was conveyed through the Russian Ambassador in London, with an order for such of the Works in English as the writer had not seen, together with every late publication relative to the New Church. A translation of the letter here follows:
“By the different works translated from the Latin into English which I have received, it appears evident, that the doctrine of the New Jerusalem has been solemnly received by many societies in England, particularly in the town of Manchester. Being a disciple of that same doctrine, although a weak one, which I profess through the grace and infinite mercy of the Lord; I trust in consequence thereof I have the happiness of being united to those respectable societies, and that I have a claim upon their spiritual assistance in my weakness and infirmities, which retard my progress in the spiritual life. I beseech their assistance, and permission to open my heart to them, to draw from their wisdom the proper means of obtaining the real knowledge of eternal truths, a sure asylum against the evils which pursue me. {187} What a happy and pleasing circumstance, when brethren live united together!
“Your affectionate and devoted
“DIM ALEXEIST,
“of the Russian Nation, Counsellor of the College, living on my Estate
in the Government of New Russia, near the town of Ecatherinoflaw.
“This 9/13 of May 1806.”
Another letter, written by the Rev. John Hargrove, dated Baltimore, December 20, 1806, states as follows:
“I have lately returned from a religious journey of more than 500 miles, towards the head waters of Ohio, on the banks of the Monongohela. My route in going out you may trace upon a large map of this country, as follows: 1st, Took the public stage to Frederick-town, near 48 miles.– Thence to Hager’s-town, over the South mountains, 21 ditto.- Thence to Chambersburgh, by the way of Greencastle, 22 miles more.- Thence to Bedford, over the North mountain, about 52 more. Here I found several old and respectable recipients of our doctrines, at the head of whom our amiable and valuable brother, Josiah Espy, Esq., Attorney-at-Law, presides in all their movements. Here therefore I baptized between 30 and 40 children and parents, from infancy up to the venerable age of seventy-nine. Here also I preached in their Court-House, both at my going out further, and on my return. The last time I preached there, to wit, on my return from the Western Waters, it was Court week in Bedford, which is their county town. On this occasion, however, Judge Walker, a very amiable and liberal Socinian, adjourned the Court, to afford me an opportunity to preach in the Court-House; (no house of public worship being yet erected in Bedford!) and after sermon, the Judge, who sat near where I stood, rose, took me by the hand, bowed, and thanked me – before jury, Bench, and Bar! waited on me at my lodgings, and conversed seriously with Mr. Espy and myself until near midnight.
“From Bedford I proceeded on, after a few days, over the celebrated Alleghany Mountains, unto Greensburgh (through Somerset), being about 80 miles, and was met, a few miles out of town, by John Young, Esq., Judge of the Court of Common Pleas for a district composed of several counties in that part of the State of Pennsylvania. Mr. Young is one of the oldest, most learned, and most respectable receivers of our doctrines in the United States.
“At Greensburgh I staid with my amiable and learned friend, Mr. Young, (whom I had the honour to re-baptize in the faith of the New Jerusalem three years ago, in our Temple in this city) for several days, preached in the Court-House at Greensburgh, and baptized Mrs. Young’s children on the Sabbath, and then proceeded on to the town of Brownsville, on the banks of the Monongohela river, to receive our excellent friends Mr. M’Cadden and Mr. William Goe, sen., in that neighbourhood, and baptize themselves and their children, grand-children, and great-grand-children.
“Judge Young, and his amiable cousin, Miss Statira Barclay, accompanied me to Brownsville, 30 miles from Greensburgh. Here I preached to a large congregation, and found the Rev. Mr. Ayres, of the Protestant Episcopal Church, who was formerly married to a daughter of old Mr. Goe. Mr. Ayres was scarcely ever out of my company for three days, (while I staid here,) held the bason for me while I baptized near 40 souls, old and young, among whom were his father and mother-in-law, Mr. and Mrs. Goe; the former 77, the latter 75 years, besides several aged children of this venerable pair, who have now alive 14 children, 56 grand-children, and 10 great-grand- children. More genuine zeal I never witnessed than appeared in this family; and such another family never expect to see again in this world.
“I could entertain you, and also perhaps pain you, were I to relate all the particulars and singulars of this journey, which took me 30 days; the opposition I met with, and easily overcame, from several, and the cheerful reception which our doctrines found with many others, who had never before heard them announced. I might also add, that Paul himself, perhaps, was never in more ‘perils by land,’ than I was while going over the mountains in the stage, and sometimes actually overset with nine passengers in it, and yet received no hurt! I find, by referring to my Journal, that I baptized 78 souls, young and old, while on this journey, one third of whom were adults. A greater number this, than went down into Egypt of old of the posterity of Jacob, of whom it is recorded, that in little more than 200 years, 600,000 souls came up again! And why may we not expect a similar increase in the same time from the souls thus introduced by me into the visible New Church of the Lord in this fertile land? {188}
Since I returned, I had to attend the General Assembly of the State of Maryland now in Session at Annapolis: while there I had the honour to deliver two discourse, before the Senate and Representatives together convened in the Representatives’ Chamber. I have heard nothing very remarkable in consequence, but yet cannot help hoping my labours ‘were not in vain in the Lord.'”