CHAP. XVIII.

 

THE Fifteenth General Conference assembled in the New Jerusalem Temple, Bolton Street, Salford, Manchester, on Tuesday the l4th day of August, 1822=66, and continued its sittings, by daily adjournments, until Saturday the l7th of the same month. Eight Ministers were present, and thirty-seven Representatives, besides a number of individuals belonging to the Societies of Manchester, Salford, and adjacent places. The Rev. ROBERT HINDMARSH was unanimously elected President, and the Rev. SAMUEL NOBLE, Secretary.
The meeting being opened with the Lord’s prayer, the Conference Deed, in conformity with which the Conference is now established, and which prescribes the mode in which it should be held, was then read by the Secretary. The letters from the several Societies were also read, and were found to contain a large body of important information; upon which it was resolved unanimously-

“That a Committee be appointed to examine the letters, and to bring forward, for the consideration of Conference, such parts as may require attention; and also to make such extracts from them as might be thought proper to be introduced into the Appendix to the Minutes.”

The Minutes of the last Conference being read, a correct List was ordered to be made out of all the Societies of the New Church in connection with the Conference; also a List of the other Societies, that an invitation might be made to them to join the general body.
The Conference proceeded to the consideration of the subject of a General Liturgy for the use of the New Church; when a Sketch having been drawn up by Mr. Hindmarsh, in pursuance of a Resolution of the last Conference, and sundry improvements suggested by those present, it was resolved unanimously

“That the Ministers of London, Manchester, and Derby, and as many others as can attend, do meet three days previously to the opening of the next Conference, to center upon the subject; and that they afterwards submit the result of their deliberations to the next Conference.”

Some conversation took place concerning the propriety of places of worship in the Trustees appointed by the Conference Deed, and in what cases it would be right for the Conference to accept such Trusts; when it was the opinion of the Conference, that they ought not to accept of any places relative to which the balance of the debt, which may have been incurred in the building and the purchase of ground, exceeds one fourth of the whole value of the property. {376}
It having been suggested, that it is highly important that it should be generally known who are the recognized Ministers of the New Church; it was resolved unanimously

“That two Lists of all Ministers, with the dates of their Ordination, be made out, and appended to the printed Minutes; the first List containing the names of those who are Ordaining Ministers, and the second of those who are not; and that the same be revised and republished every year.”

Lists were made out accordingly, of which the following is a correct copy:

ORDAINING MINISTERS, with the Dates of their Ordination.

Rev. Robert Hindmarsh . . . . . . . .    June 1,1788.
–  Manoah Sibly . . . . . . . .    April 7, 1790.
–  Joseph Proud . . . . . . . .    May 3, 1791.
–  Richard Jones . . . . . . .    June, 1808.
–  Thomas Furlong Churchill . .    June, 1812.

OTHER OFFICIATING MINISTERS, with the Dates of their Ordination.

Rev. Robert Brant . . . . . . . . .        May 3, 1791.
–      Thomas Goyder. . . . . . .        July 13, 1817.
–      Edward Madeley . . . . . .        Aug. 13, 1818.
–      James Bradley . . . . . . .        Aug. 16, 1818.
–      Samuel Noble . . . . . . .        May 21, 1820.
–      James Robinson . . . . . . .    Aug. 10, 1820.

It was then resolved unanimously-

“That none but those whose names are given in the said Lists, are recognized Ministers of the New Church in this country.”

It was also resolved-

“That the mode of appointing Ordaining Ministers in the Church, be taken into consideration at the next Conference.”

It having been stated to the Conference, that L300 Three per Cent. stock, given by the late Mrs. Berry, of Aylsham, Norfolk, for the use of the New Church, and vested by her in Joseph Clover, John Wright Clover, and Joseph Proud, as Trustees, had been by them transferred to the Trustees appointed by the General Conference;- the Deed of Transfer was produced and read;- when it appearing that the Interest only of the said Stock is applicable to the use of the Church; it was resolved unanimously

“That the Trustees do receive the dividends on the same, and pay the amount to the Treasurer of the General Conference Fund.”

It appearing that all acts of Conferences, held prior to the execution of the General Conference Deed, are not considered by legal gentlemen as binding upon the Conferences held after the said Deed, it was, to remove all doubt upon this point, resolved unanimously, and declared

“That all laws and regulations agreed on prior to the execution of the General Conference Deed, are null and void; but that all regulations, which since have been, or may be hereafter, agreed on, do continue binding until they are expressly revoked.” {377}

A new Missionary Committee for Manchester was appointed for the ensuing year.
An earnest wish having been expressed by the last Conference, that the work, entitled, “A Vindication of the Character and Writings of the Hon. Emanuel Swedenborg,” &c., should be printed a second time in a cheap form*; Mr. Hindmarsh reported, that a gentleman of Manchester had done so at his own expense: whereupon it was resolved unanimously
* This was, in fact, a third edition of the work.- ED.

“That the Conference learn with much satisfaction, that this second edition has appeared, and do earnestly recommend to every member of the New Church to promote the circulation of the work as extensively as possible, in order that an undertaking, calculated to be so eminently useful to the cause of the New Church, may not be attended with loss to the friend, who has generously taken on himself the risk attending it.”

It having been suggested, that it would be much for the advantage of the Church, if an enlarged Hymn Book could be formed for its use, consisting of a corrected selection of the best Hymns hitherto published, with other additional original Hymns composed for the purpose; it was resolved unanimously

“That, in the opinion of this Conference, uniformity in the use of a Hymn Book, in the several Societies of the New Church, is highly desirable; that it should be compiled under the direction of Conference, and be the property of the Conference; that it should contain a greater variety of Hymns, than any Hymn Book for the use of the New Church now existing; but that the whole number of Hymns introduced into the collection should not exceed six hundred.”

Materials for this purpose having been prepared chiefly by the industry of Mr. (now the Rev.) William Mason, and submitted to the inspection of the Conference, it was further resolved unanimously

“That a Committee be appointed to revise the work, and superintend its publication that such Committee consist of the three Ministers in London, (viz. the Rev. M. Sibly, the Rev. S. Noble, and the Rev. T. Goyder,) with Mr. Crook, Mr. Presland, Mr. Mason, Mr. Golding, and Mr. Wood; and that it be put to press as soon as the revisal of the manuscript is completed.”

After passing some other Resolutions of minor importance, the meeting closed, and the next General Conference was appointed to be held in the New Jerusalem Temple, Waterloo Road, London, on the second Tuesday in August, 1823=67.
In the Appendix to the Minutes of this last Conference are contained Rules for the Guidance of Conference and Conference Trustees; Directions for the application of the Dividends arising from Mrs. Berry’s Gift of L300 Three per Cent. Stock; Standing Recommendations relative to Sunday Schools, Ministers, and Collectors for different Funds; and Conditions of Admission into the Ministry. Then follow six blank Forms, to be filled up, signed, and properly addressed, viz. 1.- Form of Invitation to take the Office of Minister. 2. Form of a Society’s Recommendation. 3. Form of Ordained Minister’s Recommendation. 4. Form of Certificate of Baptism. 5. Form of Certificate of having received the Sacrament. 6. Form of Certificate of Ordination. {378}
The Appendix also contains Lists of Ordaining and Ordained Ministers, at present recognized by the General Conference; the Report of Committee appointed by the Conference to examine the Letters from various Societies; a Catalogue of the Letters received, with an abstract of their contents; the Form of a Clause for a Legacy; and a List of Societies in Connexion with the General Conference.
A Supplement is added, containing legal Points proper to be attended to in taking Land, &c., either by way of Purchase or Lease, for erecting places of worship; and in preparing Declaration of Trust for places of worship; with other recommendations of considerable importance.

The Journal of the Proceedings of the Fifth General Convention in America, which was held at Philadelphia in June, 1822, is a most interesting document. The attention of the members present appears to have been chiefly occupied in considering the best means of disseminating the doctrines of the New Jerusalem, and in making regulations to guard against the admission of improper persons into the Ministry; in which respect they appear to have acted with the greatest discretion. Beside those fully admitted into the Ministry by Ordination, others, to act as Teachers, must be furnished with a License; to obtain which they must be recommended, as sufficiently qualified persons, by at least seven male members of the Church. But what is most interesting to the reader, is the intelligence communicated respecting the progress of the Church; a very important article of which is the application made to the Convention by the Rev. T. Boyle, a Baptist Minister, and his congregation, represented by their delegates, to know whether they could be received into fellowship in the New Church, retaining their mode of baptism by immersion. The Convention took the most proper method of deciding on this application. They presented the articles of faith of the New Jerusalem, as adopted in Philadelphia, to Mr. Boyle and his friends; who, after reading them attentively, declared their full and entire belief in the same. It was also reported, that their Society was actively and zealously engaged in disseminating those heavenly truths. Whereupon it was unanimously resolved, “That the Rev. T. Boyle, and the Society under his pastoral charge, be received into fellowship with the New Jerusalem Church.”* {379} Indeed, to the practice of baptism by immersion, there cannot be the slightest objection, except on the score of inconvenience; on the contrary, the spiritual thing represented by the rite is by many conceived to be more fully set forth in this model than by any other: but doubts may be justly entertained respecting the still more distinguishing feature of the Baptists’ creed,- their denial of the lawfulness of administering the ordinance to children; which is expressly maintained in the writings of E. S. This question seems not to have been agitated on the present occasion. It could not, however, long divide persons, who agree in reverencing the writings of E. S.; for the true nature of the rite is therein so satisfactorily explained, as to remove the very ground of the scruples, which many conscientious men have entertained on this point.
* At the Sixth Convention held June 5, 1823, the recent removal into the spiritual world of Mr. Boyle was announced by the Rev. M. M. Carll, who preached his funeral sermon, from the text selected by himself- “He that overcometh shall inherit ALL things, and I will be his God, and he shall be My son.” Rev. xxi. 7.- ED.
But to proceed with the subject of intelligence. A Committee was appointed by the Convention, to prepare for publication such parts of the communications read in the Convention, as might be considered of most general interest; who commenced the discharge of their duty by the following Report:

“The Committee appointed to select, from the communications on the subject of the Church, such parts as it may be useful to publish, congratulate their brethren on the cheering prospects which are opening in various directions, and promise a spread of the doctrines of the New Jerusalem to an extent, which a few years ago we could not have ventured to anticipate. The communications received in Philadelphia in the past year are very numerous. Many of them, though not presented in the following extracts, contain particulars which fully authorize our congratulations, and afford ample grounds for high expectations. In the country surrounding Philadelphia, to the distance of twenty miles and upwards, a constant exertion is making, and daily producing its effects. Measures are taken for disseminating the truth, by preaching and distributing the Writings throughout the villages and places in the country within that circle, and for some distance beyond. In the town of Abingdon, in the south-westernmost part of Virginia, between fifty and sixty persons were baptized into the New Church last year; and lately in the same place, Mr. Nathaniel Holly has been called, settled, and licensed, as a public Teacher of the doctrine, with authority to administer the rite of baptism, and attend upon funerals. From the spirit and temper which are manifested in Mr. Holly’s correspondence, and the strength and respectability of the Society, great hopes are entertained, that the New Church will be established in Abingdon upon all extensive foundation. The importance of this place, as connected with the southwestern States of the Union, which are rapidly increasing in population and wealth, and where there are but few prejudices arising from other systems, to oppose the progress of the New Church, must be evident to all who are acquainted with the relative position of the different parts of our country. In the State of Tennessee, particularly at Knoxville, and the vicinity of that place, the number of recipients is increasing; and it is hoped, that ere long the increase will be such as to render it expedient to organize Societies.
“At Louisville, in Kentucky, the establishment of a zealous and very intelligent friend, possessing both talents and education, has been justly stated to us as a fact of great importance. In the vicinity of St. Charles, above St. Louis, on the Missouri, a small Society is established, and has already begun a course of considerable usefulness. By their means a Minister of the Old Church has received the doctrines. At Jeffersonville, in the State of Indiana, a pretty large Society has been formed, and is acting very powerfully upon the neighbouring country. In the State of Ohio throughout, the great work is going on still more extensively. Besides the Society established at Steubenville and Lebanon, under the pastoral care of the Rev. David Powell, and the Rev. Thomas Newport, and the very numerous Church of Cincinnati, under the charge of the Rev. A. Hurdus*, which is daily increasing, (seven baptisms were lately celebrated here in one day,) one very extraordinary Missionary continues to exert, for the spread of divine truth, his modest and humble efforts, which would put the most zealous members to the blush. {380} We now allude to Mr. John Chapman, from whom we are in the habit of hearing frequently. His temporal employment consists in preceding the settlements, and sowing nurseries of fruit-trees, which he avows to be pursued for the chief purpose of giving him an opportunity of spreading the doctrines throughout the Western country. In his progress, which neither heat nor cold, swamps nor mountains, are permitted to arrest, he carries on his back all the New Church publications he can procure, and distributes them wherever opportunity is afforded. So great is his zeal, that he does not hesitate to divide his volumes into parts, and by repeated calls enables the readers to peruse the whole in succession. Having no family, and innured to hardships of every kind, his operations are unceasing. He is now employed in traversing the district between Detroit and the closer settlements of Ohio. What shall be the reward of such an individual, where, as we are told in Holy Writ, “they that turn many to righteousness, shall shine as the stars for ever!”
* The Rev. Adam Hurdus was born in a village near Manchester, England. Circumstances led him to remove from Manchester to America, where he was admitted into the ministry in 1816. He departed this life, on 30th August, 1843, at Cincinnati, in the eighty-fourth year of his age, highly respected by all who knew him. He was the first individual who preached the heavenly doctrines west of the Alleghany mountains; this was in 1808.- ED.

“We cannot conclude with a more delightful subject than the Missionary labours of our highly respectable brother, the Rev. Holland Weeks. This gentleman, but two years since was the settled pastor of a Church of Congregationalists in the town of Abington, Massachusetts. Having received a regular college education, and for ten years travelled as a Missionary in the new settlements of the eastern States, he was, at the invitation of the Church above-mentioned, established as their Minister for life. Not being, however, one of those who are permitted to be at ease in Zion, the divine truth met him in the full exercise of his Ministry in one of the strictest sects of Calvinists. But such was his rapid reception of the heavenly verities of the New Jerusalem, that two years had not elapsed before be became an open advocate of the truth, without fear of men. The matter ended in his separation from the Old Church. Coming on through New York to Philadelphia, in the year 1821, at the request of the Church, he travelled nine hundred miles from his home, as a Missionary, to Abingdon, in Virginia, where the numerous baptisms were celebrated which are already mentioned. Being deprived of his livelihood by the separation from his former Church, he was under the necessity of removing to a tract of new land, which he owned in the vicinity of Henderson, on Lake Ontario, seven or eight miles from Sacket’s Harbour. But in this necessity the wisdom of Divine Providence has been most strongly manifested for the propagation of the truth. From an obscure town, with very limited opportunities for exertion, he has been transplanted to a wide field, where his usefulness is increased a hundred fold. He now preaches with acceptance to twelve or fifteen hundred people, and to the distance of twenty miles in different directions from his home. He has been invited to extend his visits to the distance of a hundred miles on the Lake, and his passage by water offered free of expense. ‘Get thee out of thy country, and from thy kindred, ‘and from thy father’s house, unto a land that I will shew thee. And I will make of thee a great nation, and thou shalt be a blessing.'”

This is followed and supported by several letters and extracts of letters from different parts of the United States; from which is selected one from the Rev. H. Weeks.

“Henderson, April 27, 1822=66.
“There are several towns in which I preach the heavenly doctrines of the new dispensation. As it happens, or has been directed in the Divine Providence, I have never yet preached where I had not been previously invited; nor have I ever preached at a place, except on a special occasion, without being requested to preach there again. Of course the invitations are now as numerous as the places where I have held meetings, and more so, because many of the invitations have been often repeated.
“On Lord’s day, March 24, 1822=66, I preached at Nicholls’s school-house, from Rev. xxii. 14. The house was full, several were present from a distance, and some from the town. There were said to have been more people present than ever attended there before. Their attention was quite inquisitive and impressive. The people in this part of Henderson, called the Lake-shore and the Scotch settlement, are principally Scotch Presbyterians, Methodists, and Universalists. In the evening I preached at Henderson Harbour, in the school-house, from 1 Cor. xiii. 2. {381} There was quite an unusual number present, many more than have attended to hear the Preachers of other denominations. On the whole, the meeting had a promising aspect, and the hearers appeared to be well satisfied with what they had heard.
“On the 26th March I saw a gentleman who informed me, that the people of Lyme, on the peninsula, are now much more anxious to hear me, than they were before I preached in that place. A conveyance has been offered, which I shall embrace; and there is reason to expect, that a respectable number of persons will accompany me.
“On the Lord’s day, March 31, 1822, I preached at Forbes’s school-house, from Rev. i. 13-16; endeavouring to support the general idea, that the Supreme Being possesses the form and figure of a Man. The house was well filled; and I never sawthe people look more deeply and universally impressed with the apprehension, that what they    heard was the true doctrine. I was told by a gentleman, that he was now, for the first time, convinced of its being a reality. After the meeting was closed, I had invitations to preach in the same place again, also at the Bishop settlement, and at Ellisburg.
“On the 2nd April I was requested to preach again at Nicholls’s school-house. It was said, that the prejudices of the people were in a great measure removed by my discourse there on the Lord’s day before the last, and that they were desirous of hearing me again. It is also said, that, notwithstanding the influence which had been exerted to prejudice their minds against hearing me, they were now determined to see with their own eyes, and hear for themselves.
“On the Lord’s day, April 7, I preached at the Point, so called, to more people than have usually assembled at that place. All were not able to find seats. Their favourable countenances were a pleasing spectacle. I have been told, there are but two persons in that quarter, who are not desirous that I should preach at the Point. I had a particular reason for taking Ephesians iv. 32, for my text: it contains the phrase, “Even as God, for Christ’s sake, hath forgiven you;” and was quoted after I preached there before in favour of praying immediately to the Divine Humanity, and represented by some of the Old Church as justifying an immediate address to the Father for Christ’s sake. One method, which I took to obviate this objection, was, to give the true translation. Turn to the Greek Testament, and you will see, that, instead of God for Christ’s sake, it is God in Christ. It is no where else rendered God for Christ’s sake, and would never have been so translated, if the doctrine of the Tri-personality had not been first invented, and the only proper Object of religious worship lost sight of. So far as I have been able to learn, the objection was put entirely to silence.”

In addition to the information given above, it can be stated, that the New Church in America has lately made conquests not inferior in importance to any that are contained in the Journal. A letter from a Doctor of Divinity, who is one of the most highly distinguished characters of his profession in America, to a gentleman in London, describes the progress of his mind in arriving at his present unreserved conviction of the truth of the doctrines of the New Church, and of the divine commission of E. S. He had some years ago been much struck with the clearness and beauty of the views exhibited in those doctrines, but was long held back from a full reception by his deeply confirmed attachment to the common notion of the atonement. Gradually, however, he became convinced of the great superiority of the heavenly doctrines on all points but this: but here, as he states, he continued to stick till lately; when, continuing his researches, and assisted by the conversation of a very intelligent member of the New Church, he found himself compelled to give way on this point also, and became fully satisfied of the views of the New Church on this subject, as on every other. And what greatly adds to the interest of his statement is, that, he is leading a friend, an eminent Baptist Minister, in the same path with himself. {382} This gentleman has become a strong admirer of the doctrines of the New Church in general, but hesitates at present at the same stumbling-stone that embarrassed his guide, who however expresses a conviction, that he will soon get over it, as he has done. What he has received already has greatly altered his style of preaching: but as in the case of Mr. Boyle, before mentioned, there is good reason to hope, that his congregation will follow him in his change of sentiments: for, although the alteration in his preaching has been observed by them, it is stated that they like it better than before.
Another valuable member lately gained by the New Church in the United States, is Mrs. Caroline Matilda Thayer, lately superintendant of the Female Department of the Wesleyan Seminary at New York: from which situation she has been dismissed for having embraced the doctrines of genuine truth. She is evidently a woman of a highly cultivated and amiably disposed mind, being the author of a moral and religious work much esteemed in America, entitled, Letters addressed to a Young Lady: and since her reception of the doctrines of the New Church, she has published a most interesting Letter to the Members of the Methodist Episcopal Church of the City of New York, stating the Reasons of the Writer for withdrawing from that Church, and the Circumstances of her subsequent Dismission from the Wesleyan Seminary.*
* She also wrote a beautiful Poetical Tribute to the Memory of the Rev. Mr. Boyle, mentioned above. It appeared in the New Jerusalem Missionary, published in 1823-24, and was inserted in the Intellectual Repository for 1824.- ED.

The Twenty-first Report of the Manchester Printing Society affords the usual proofs of the great utility of that institution, in printing a variety of works from the pen of that venerable and indefatigable labourer in the Lord’s vineyard, Mr. Clowes. It contains also some interesting foreign intelligence, in letters received from America, which corroborate former accounts of the progress of the New Church in that quarter of the globe. Several respectable clergymen of different denominations are receivers of the new doctrines, although they are withheld by local and personal reasons from all open profession of them. A Methodist Preacher, who left Philadelphia about two years since, was then very partially acquainted with the doctrines, but has since become a full receiver, and is now preaching at Massachusetts and Rhode Island, itinerating on the apostolic plan. He has been instrumental in establishing a respectable Swedenborgian library at Providence, R. I.; and, as his last letters state, had more invitations to preach than he can possibly comply with. A small Society has been formed at New Hartford, near Utica, and another at Rochester, on the Genessee river. {383}
A letter from the Rev. Holland Weeks* contains a very touching description of his feelings, on comparing his present views of divine truth with those which be formerly entertained. Speaking of the New Church idea of man’s freedom in spiritual things, he says,
* Rev. Holland Weeks departed this life, July 24, 1843. He was formerly a settled minister of the Orthodox denomination in Abingdon, Mass. He became a receiver of the doctrines in 1818, and was ordained into the New Church ministry in 1821; he afterwards removed to Henderson, N. Y., where he resided till the time of his departure.- ED.

“I am charmed, charmed, charmed, and delighted with it more and more, the more I meditate upon it; and feel a grateful astonishment, that I should ever have been delivered from the cruel and poisonous bite of the fiery flying serpent. O! it was once to me a sweet poison, which I had received under the name of special, sovereign, irresistible grace; but I knew not that the dead were there, and I found mercy because I did it ignorantly in unbelief. I was sincere in advocating the arbitrary system of Calvinism, which I now most heartily discard, root and branch. I know it is not the truth; but still I can believe, that others are sincere in embracing it, and therefore hottest in their endeavours to support it. How happy will be the time, which we have in certain prospect, when the delusion shall cease, and before the rising sun the gross darkness which covers the earth shall be dispersed.”

The following information is particularly gratifying as it shews the legitimate effect of the doctrines of the New Church on the mind and actions of one, who has conscientiously embraced them, and thinks it his duty to retire from his former religious connections. The Rev. M. B. Roche, Minister of the Episcopalian Church in Philadelphia, (the same as the Established Church of England,) a young man of erudition and fine talents, having become convinced of the truth of the doctrines of the New Church, and being desirous to be at liberty to avow them without restraint, has made the noblest sacrifice of his interest to his principles. The facts are stated to be as follows:- On Saturday, the 15th day of December, 1822, he handed his resignation to the Bishop; and on the Sunday following, after prayers had been read by another clergyman, he rose in the desk, and made an affectionate farewell address to the people assembled. There was a general consternation. The whole congregation, by whom he is greatly beloved, melted into tears. The greater part of them desire to retain him, and to alter the charter (or settlement of the Church): many wish, were it possible, to build him another Church. Numbers say, that the doctrines he preaches are good enough for them, and that they can rest their salvation upon them. He has since preached in many public places, to crowded audiences. Altogether, the sensation excited has been great; and there is the most pleasing prospect of the increase, in consequence, of the New Church. The address he delivered, on resigning his charge, has been printed and extensively circulated; and it is well adapted to make a strong impression. It is as follows: {384}

“To the Vestry, Communicants, and Members, of Trinity Church, Philadelphia.

“Dear Brethren and Friends,
“A most trying duty this day devolves upon me; one which I had fondly hoped I never should have been called upon to perform. But a regard for Eternal Truth, and a full conviction that I am acting according to the will and Word of God, impel me, in this solemn manner, to declare, that I am now no longer a Minister of the Protestant Episcopal Church.
“Permit me to place before you my reasons for so doing.-
“From the time when the Lord was first pleased to awaken my mind to a sense of religion, and to the necessity of devoting my heart to his holy service, it has ever been my desire to know the Truth. With a firm persuasion that it was better to please God than man, I have always firmly and decidedly declared my sentiments; and I trust that I can appeal to this congregation for the openness and sincerity with which I have done this, while I have been their Rector. Ever desirous of being correct in my opinions, I examined the Scriptures, and the creeds of different Churches, and by prayer to the Lord sought for divine direction. Sometimes truth seemed to shine with brilliancy before me, and then again darkness surrounded me. Human opinions appeared all contradictory, and I fled to the Word of God for refuge. Here, and here alone, it was, that I first discovered the true doctrine of the sole and supreme Divinity of Jesus Christ. This doctrine I have preached and maintained ever since I have been settled in the Rectorship of this Church.*
(*) “Perhaps it may seem inconsistent, that I should have continued in the Episcopal Church, while departing from her in so important an article of her creed: but, for a long time, I thought that I might conscientiously so do, since but few of her Clergy agree in sentiment; and almost all declare, that her articles are capable of various explanations. But I bless the Lord, that his Holy Spirit opened my understanding, and imperiously called upon me to separate myself from a body in which there was no unity.”
“From the reception of this truth, I was led to look farther into the prevailing notions of the present Christian Church, so called; and after deep and painful study, I am now convinced that the glory of Christendom has departed from her; that she has perverted the Word of God by her errors; and, according to the prophet Daniel, I believe, that she is that fourth kingdom, part of iron and part of clay, which is divided and doomed to perish. I am confirmed in this sentiment, when I behold how the different Churches are divided; when I see that bigotry and want of charity, which everywhere prevail, and that love of self and of the world, which sways the conduct of those who call themselves Ministers of Christ. But I behold a brighter and more glorious Church arising upon the ruins of the Old. I see the God of heaven setting up a kingdom, and laying the corner stone thereof, in the acknowledgment of Jesus Christ as the Only Wise God, our Saviour; and this Truth, this little stone, shall crush prevailing error, and become a great mountain filling the whole earth.
“And now let me state to you briefly my present sentiments:

“1. I believe that Jesus Christ is the One Jehovah in Divine Humanity; in whom there is a sacred Trinity of Father, Son, and Holy Ghost.
“2. That the Scriptures are divinely inspired, and written in correspondences, having a celestial, a spiritual, and a natural meaning.
“3. That we are not justified and saved by faith alone, but by the conjunction of charity, faith, and good works; and that the doctrine of justification by faith alone is a most unwholesome doctrine, leading on one hand to presumption, and on the other to despair.
“4. That the natural body, which we now have, will never be resumed after death; but that, immediately after we die, we shall arise in a spiritual body, which will be, in every respect, in appearance like that we now have.
“5. That, after death, man goes to a state suitable to his condition, and either enjoys eternal pleasure or eternal pain, as his life has been good or evil.
“6. That the Lord is willing to save all, and never of himself condemns any one to hell; but that they who are lost, perish by their own rejection of the Lord.
“7. That no forms or ceremonies are prescribed in the Gospel, and that men may worship God acceptably with or without a set form; though a liturgy appears most consistent with order, and that used by the Episcopal Church would be highly proper, if some slight alterations were made.
“8. That this world shall not be destroyed by fire, but shall continue to exist forever; and that what is intended by those passages, which seem to declare such destruction, is a universal spread of the Divine Love, whereby error shall be consumed. {385}
“These, brethren and friends, are some of those leading truths, which I believe to be contained in the Word of God. You can easily perceive, that they are not in conformity to the articles of the Protestant Episcopal Church. To those articles I adhered, so long as I thought they were consistent with the Word of God. Having been convinced that they are false, I must in conscience withdraw from the Church which teaches them. And being no longer a Minister of the Episcopal Church, I cannot be your Pastor under your present circumstances. Painful indeed it is for me thus to speak. Painful, not to leave a corrupt Church, but to leave you, to whom I have been, and still am, united in the most sincere affection. Never may I say, did I feel a deeper sorrow, than I feel this day. Never did I come to make a greater sacrifice. All my former labours of body or of mind were nothing to this. But it is unavoidable. I cannot preach contrary to my conscience. I go then, and I know not where! I go to endure the frowns of men, and perhaps poverty and distress. I go, but I trust, yea I know, Jesus will go with me, and will open to me some door of useful labour: for though I am no longer a Minister of the Episcopal Church, I still feel myself an ambassador of the Cross. Jesus bids me to preach his gospel; and his sweet, consolatory promise thrills through my breast, and bears up my spirit. He commands me to go forth in his name to call sinners to repentance; and he says, Lo! I am with thee always, be not afraid. May I hope, therefore, to bear your prayers with me! for, I say it without presumption, that, though you may find many who will preach to you more consistent with the systems of your Church, than I now can do, you will not find one who desires more your present and your eternal welfare.
“May the blessing, then, of Jesus, the God I worship, be with you; and may he bring you into the acknowledgment of Eternal Truth.”
“Philadelphia, December 15, 1822.”        “M. B. ROCHE”

The resignation of Mr. Roche has produced an extensive alarm among his former brethren of the Episcopal Church, both clergy and laity: and to confirm their agitated spirits, the Rev. Jackson Kemper, an Episcopal Clergyman of Philadelphia, has made several virulent attacks, from various pulpits, and from the press, upon the doctrines whose truth and consistency had withdrawn from his Church the above-named able and respected Minister. These attacks have been repelled, in the most powerful and convincing manner, by Jonathan W. Condy, Esq., Counsellor at law, and a learned and highly respectable member of the New Church in Philadelphia, who has published a pamphlet upon the subject, in the form of a letter, addressed to the reverend assailant, which has gone through two editions at Philadelphia, and has been reprinted in several periodical publications.
It must be gratifying to every sincere member of the Church, to witness the progress which divine truth is thus making in the western hemisphere, and the able support which it receives from men of learning and ability in that quarter of the globe. But other countries, as well as our own and America, are not without their respective champions. The following extract of a letter from Sweden gives an account of a zealous advocate of the heavenly doctrines, who has lately been raised up in Wirtemberg.

“I have much information to give you about a young man, a Mr. Emanuel Tafel, Doctor of Philosophy in the University of Tubingen, in Wirtemberg, who has lately risen up in defence of the Lord’s New Church, and to promulgate its truths, in a manner so manly and disinterested, as hath scarcely been witnessed in any country. {386} He has already begun his great plan, and means to translate the whole of Swedenborg’s works, and even to reprint the Latin, agreeably to his Prospectus of subscription, which I have likewise the honour to send you. Among other small pamphlets he has written one addressed to the Duke and learned in Germany, in defence of the new doctrines; and indeed he sent one to the King of Wirtemberg, and justified himself for taking such a step. But the King gave him his choice, either to renounce his benefice, and the support of the Established Church, or else to leave off publishing the Writings of Swedenborg, and all conversation with the members of the New Church. He chose the former. The Lord bless him!”

A Dutch Clergyman, resident at Dort, who appears to be a man of very considerable attainments, was first made acquainted with the doctrines of the New Church in 1813, and has ever since been endeavouring to enlighten his countrymen with the beams of divine truth. In a letter to a friend he states, that

“Though liberty of thinking, speaking, and writing about religion and spiritual things, is allowed in this land, according to the prediction on the subject in the Treatise on the Last Judgment, n. 73; and though the distinction of name and party is so far diminished, that Ministers of different persuasions, such as Lutherans, Calvinists, Arminians and Mennonists, converse like friends and brethren together, insomuch that some truths of the New Church are believed in and taught by different Ministers, without knowing it themselves; yet, notwithstanding this concealed good, the New Jerusalem is not yet let down, or rather not yet acknowledged, admired, and loved in its descent from heaven, in this country. One cause of this refusal to acknowledge the heavenly mission, and to accept of the heavenly truths revealed in the writings of E. S., is unbelief in the fundamental doctrines of the New Church, thus unbelief in the true Divinity of JESUS CHRIST, unbelief in the spiritual sense of the Sacred Scriptures, and hence misinterpretation of their true divine nature; unbelief also in the existence and operation of wicked spirits, called the devil, &c. But since the Old Church in the mean time renounces entirely a belief in its intolerable doctrines, it may generally be said of this country, that the Old Church approaches to its fall; and we hope and pray, that the New Church may, sooner or later, both here and elsewhere, appear and rise up in its place.”

Nothing connected with the recent progress of the New Church abroad, has given more satisfaction, than a fact related in the New Evangelical Magazine for March, 1823, concerning some zealous and exemplary members of the New Church in the French Army, now at Bayonne, in their way to Spain. It is contained in a letter to the Editor of that work, from one of the Preachers employed by “the Continental Society;” an institution, whose object is, to diffuse on the Continent of Europe the light of British Evangelism. The name of the writer of the letter is not given, but only his initials, H. P. As is observed by an intelligent member of the New Church, the letter of this zealous Missionary “is a gun of distress, fired from the Pyrenees, for aid from London, against the superior strength of the Baron’s writings! The poor man who fires it,” adds the same observer, has no doubt done all that he can do in the distressing case; but alas! matters seem to wax worse and worse, as he proceeds. The letter is truly amusing. The writer plainly states, that this corrupt tree is producing the very best of fruits! What a pleasing testimony this, in favour of the principles which he so ardently wishes to overthrow! Now there is every reason to believe, that Pike and Roby’s works will be sent over to him: is there not a possibility of sending the antidotes to them also?” {387} This will not be easy, as no clue is given to the names of the officers, and it is not probable that they will remain long at Bayonne. But to give the extract that has occasioned these remarks: “There are among the military of this garrison.” (Bayonne), says Mr. H. P., to the Editor of the New Evangelical Magazine, “some young officers, who occupy themselves about serious things. I know two in particular, who are separated from the world, and who manifest a conduct worthy in many respects of the children of God: BUT, ALAS! THEY ARE DISCIPLES OF SWEDENBORG! I do not know how to describe to you their zeal for propagating what they think to be truth; the courage with which they brave the reproaches with which they are covered; the benevolence which they shew towards the wretched, and the love they witness for the Word! MY HEART IS GRIEVED, when I see SUCH FRUITS, connected with principles most opposed to the truth! These two young officers entertain a great affection for me. One of them attends regularly to the explanations, which I make, of the Word of God; but they seem every day to get deeper and deeper into their errors! I have tried, and yet try daily, to shew them the repugnance which exists between their principles and those of the Scriptures; BUT TO NO PURPOSE. If you know of any able refutation of the errors of Swedenborg, please to send it me by the bearer of this letter. One of these young officers has read, with some profit, the work of Mr. Wilberforce, entitled, ‘The Christianity of the World’ &c.; and, as a proof of his esteem for that distinguished author, he has sent him a work which he himself has published, on some points of his belief. Mr. B., who delivers you this letter, will also give you the work of this officer: if you know where Mr. Wilberforce lives, be pleased to send it to him. I entreat you, my dear brother, if you can, to give me some details of Swedenborgianism in England: DOES IT MAKE ANY PROGRESS?”- Aye, there is the rub! Mr. H. P., however, appears to be a well-meaning man: but it is rather unkind in him to lament, that men, who “entertain a great affection for him,” should be distinguished for their virtues; and to shew a disposition to forbid them to cast out, in the name of the Lord, the devils of their inherent corruptions, because they follow not him!
The New Jerusalem Temple in Newcastle-upon-Tyne was opened for public worship, on Sunday, the 16th of February, 1823, by the Rev. S. Noble, from London. The Consecration service was read by the Rev. J. Bradley, the Minister of the place; and in the course of the day three discourses were delivered by Mr. Noble, which were listened to with great attention by numerous and respectable audiences. The building is an extremely neat and even elegant structure. It is situated in one of the principal streets, having a piece of ground, with an iron railing in the line of the street, before it. {388} The front is of stone, and is of handsome architecture: and the appearance of the inside corresponds with that of the out. The area and sides are entirely filled with pews of a substantial and commodious construction. The height is sufficient to admit of a gallery; and the building has been so contrived as to allow one to be easily added, should the congregation so increase as to require it.* The external dimensions of the place are 48 feet by 42. In the evening it is lighted with gas, issuing from elegant candelabras. Altogether, it is an edifice that is a real addition to the outward respectability of the New Church. May it, as we trust, by the divine blessing, it will, be the means of adding extensively to the true members of the Church, and thus prove a blessing to the part of the kingdom in which it stands.**
* A gallery has been since erected- ED.
** The doctrines were introduced into Newcastle in 1807, under by no means the most favourable circumstances. A Mr. Wm. Ellis, of Hexham, the son of a respectable shoemaker there, was the cause of making them known, by his preaching. This occasioned much excitement, and when the Societies in London heard of it, they requested Dr. Hodson, the then Minister of Dudley Court Chapel, Soho, to visit Newcastle and ascertain the true state of things. He proceeded there in 1808; he preached in the Cordwainers’ Hall on Palm Sunday, to a crowded audience; and from the 10th to the 17th of April he baptised 73 persons; and before leaving he ordained Mr. Ellis; who, however, was only recognized by the congregation, as minister, for about six months. The public assemblies were then discontinued for near three years, except occasional services by a Mr. Wallis, and a Mr. Wear. Meetings for worship were at length resumed, and two Readers were appointed who officiated alternately; till a Mr. W. Roberts, formerly of Birmingham, under the name of Linfitt, became the leader in 1816, and continued so for about fifteen months, when he died at the age of forty, Rev. J. Bradley was ordained in 1818, and was minister up to 1825. Mr. Rendell then became leader, and in 1830 he was ordained. Rev D. G. Goyder then became the minister, and was succeeded by Mr. Chalklen, as leader, in 1834, and in 1836, Rev. E. D. Rendell resumed the ministerial duties, and continued till 1843, when he removed to Preston. Mr. Lyne, the Rev. J. Cull, and Mr. O’Gorman, successively, presided over the Society until 1855. The Society was reported to the Conference of 1859, as consisting of 69 members. Mrs. Birch (formerly Norman), of Stepney, near Hull, gave so liberally to the erection of this Temple, that she was regarded as the Foundress.- ED.
In London, the Society that had so long occupied an obscure place of worship in Lisle Street, Leicester Fields, having purchased the lease of a well-known Presbyterian Chapel in Hanover Street, Long-Acre, and expended a considerable sum in repairs, removed to it on Sunday, the l6th of March, 1823. The requisite announcements having been made, a numerous congregation attended on that day, both in the morning and the evening; when Mr. Noble, the stated Minister, gave a luminous and interesting description of the real nature of the New Jerusalem, as prefigured in the Revelation, first under the emblem of a holy city descending from God out of heaven, and secondly as the bride and wife of the Lamb. The able manner in which Mr. Noble acquitted himself on that day, is still remembered with satisfaction and delight: and indeed it is impossible to contemplate the services, which that distinguished Minister has now for some years been enabled to perform to the church, without feeling a deep sense of gratitude to the Divine providence, for having raised up so efficient an instrument in promoting the cause of the New Church. {389}
About this time a Minister in one of the denominations of Dissenters, residing in a part of the kingdom where there are no known members of the New Church, became a cordial receiver of the heavenly doctrines. What is remarkable in this case, he had attained a conviction of the chief of those doctrines, that of the sole Divinity of the Lord Jesus Christ, by his own studies, unassisted by any other aid than the light which flows from above, into the minds of those who study the Holy Word with due reverence and humility. He had for years suffered the severest mental conflicts, from the anxieties which arose as he began to suspect, that the doctrines which he had become engaged to deliver, were destitute of a Scriptural foundation. In this state he withdrew from the regular exercise of his Ministry: and after having, in search of the truth, examined the writings of controversialists till he was worn out with disgust, he betook himself to the study of the Scriptures alone; where having found the pearl of great price, by discovering the great truth above mentioned, he made himself happy in the possession of it, and in the practice of the duties which flow from it, and little thought of obtaining, in this world, any very great additional acquisition of divine knowledge. But an intimate friend having embraced with ardour, the doctrines of the New Church, desired his opinion of Mr. Noble’s Missionary Lecture on the Trinity; when, struck and delighted at finding therein additional proof of the sentiment that had already become, in his estimation, the polar star of Divinity, he was desirous of knowing more of the doctrines of a Church that held so great a truth. After some introductory works had been sent him, he became impatient to examine Swedenborg for himself, although he previously had entertained some of the common prejudices against him, supposing him to be a mere visionary. His friend supplied him with the Universal Theology, and some other works. He read with delight, and with such an increase of appetite, that at last he could not rest without possessing the whole. “I am now (he writes) about set up, and only want forty- eight hours to the day.” After making some remarks on the late Missionary Reports of the New Church, in which he evinces deep interest in the subject, he adds in a letter to one of our ministers, “Accept, my dear brother, of my unfeigned and warmest wishes for your welfare, and for unbounded success in your efforts to propagate the truly celestial doctrines of the New Church; doctrines which afford me inexpressible and increasing delight, and which I should rejoice to publish to the ends of the earth.” {390}

The education of children in the principles of the New Jerusalem having been long considered as a most desirable measure, one of the London Societies found it a duty incumbent upon them to commence an institution of that nature, which, however humble in its first origin, might hereafter proceed to a state of maturity, and become the means, under the divine blessing, of introducing thousands of the poorer classes of society to the true knowledge of their God, and to the practice of every Christian virtue. With a view to this end, as well as for the purpose of administering relief to those who were in indigent circumstances, a Society, known by the name of the “Chain of Christian Friendship,” associated together in the metropolis, and carried their benevolent intentions into practice as far as their limited means would allow. By the exertions of this Society, a Sunday School was established for the instruction of poor children in the principles of the New Church, as well as in the most useful branches of education. But it was soon found, that the defects of this weekly mode of education were such, as in a great measure to preclude the furtherance of their main object, religious instruction. For the children being left, during six days of the week, to attend other schools, wherein principles hostile to the New Church are commonly insinuated into their infant minds, the effect of their Sunday’s instruction is for the most part counteracted in such a way, as to leave slender hopes of their proficiency in the new doctrines; or rather, by this double and contradictory system of education, their perceptions of spiritual things are neutralized, their minds poisoned by false principles of theology, and in the end they themselves rendered incapable of discerning truth from error.
Under these circumstances, attempts were made to establish a School of a more regular and permanent nature, by Resolutions passed at their general meetings to that effect. These Resolutions, however, could not for some time be carried into execution, by reason of the various difficulties attendant upon the plan. But in the year 1821, the Sunday School Committee, (still impressed with the importance of a permanent or daily school,) with the assistance of other friends, drew up and printed a plan for the formation of such a school as appeared to them desirable; in which plan, after pointing out the disadvantages of the then existing Sunday School, it was stated, that the best remedy was to be found in “the establishment of a permanent or daily school, so as to keep the juvenile mind in a constant course of exercise, under the influence of the Holy Scriptures, and of the heavenly principles and doctrines of the New Jerusalem Church, until the gentle dew of divine truth and good should have so long descended upon the tender herb of faith and charity, springing up in their minds, as to strengthen it sufficiently against the stormy attacks of the evil and the false.” {391}

Nothing, however, was effected under this plan, until the subsequent Annual General Meeting, on the 3rd of July, 1822, when the same was fully brought under the consideration of those present, together with the defects of the Sunday School education, and it was Resolved unanimously,

“That the Sunday School be suspended, should the daily School be established and that the funds and subscriptions of the same be appropriated to the use of this latter. Also, That a permanent or daily School be established, in the place of the Sunday School, and be called ‘The New Jerusalem Church Free School,’ for the education of thirty boys, according to the true principles of the Christian religion, as contained in the doctrines of the New Jerusalem Church; and that they likewise be taught reading, writing, the common rules of arithmetic, and English grammar.”

Another General Meeting of the subscribers to this institution was held on the 7th of August, 1822; when rules for the management of the school, which had been previously drawn up by a committee of gentlemen, were duly confirmed, and Mr. George Granger was chosen schoolmaster.*
* This school continued to exist till Christmas, 1853.- ED.

The Seventh Manchester Missionary Report, after giving a brief sketch of the progress of the New Church, from its commencement to the present time, proceeds to detail the successful operations of the different Missionaries employed in spreading the heavenly doctrines through the northern part of the kingdom. The following is an abridged view of the contents of this interesting document.

“As the growth of a child from day to day, is imperceptible to those who are constantly feeding, cherishing, and instructing it, and is only to be observed by a comparison of its infantile state with an advanced stage of its improvement both in mental and in bodily powers; so in like manner the progress of the Church, from its commencement to its more advanced state of ripening maturity, can only be discerned by bearing in mind what was its appearance a few years ago, and by considering to what a degree of relative perfection and order it has since arrived. From the year 1757, when the Old Church was consummated, and the New Church in reality commenced, the latter may be said to have been in a kind of embryo state for thirty years, existing indeed in the womb of writings, which were scarcely known, or if known, very generally rejected, until the year 1787, when it first made its visible or external appearance in this country. But from that time to the year 1817, another period of thirty years, when the First Missionary Report was published, it gradually and imperceptibly spread itself over Great Britain, and gained a footing in several of the kingdoms of Europe, as well as on the Continent of America. But from and after the last-mentioned year, it appears to have advanced with accelerated steps in almost every place where it had been previously known, as well as in others, to which the Missionary Ministry had been the means of extending it. Not to dwell on the extraordinary success, which has lately attended the promulgation of the new doctrines in America and other foreign parts, the particulars of which do not properly come within the professed design of the present Report, it will be sufficient to direct the reader’s attention to the annexed letters, containing interesting accounts of the journeys undertaken by several gentlemen under the sanction, or with the approbation, of the Manchester Missionary Committee.
“Mr. Goyder’s account of his visit to Edinburgh, Glasgow, and Paisley, in Scotland, as well as to various towns in England, will be read with delight, because it plainly shews, that, notwithstanding the opposition raised against the New Church by Some prejudiced or mistaken minds, a general desire prevails among the people whom he addressed, to hear and understand more of those heavenly doctrines, which are alone competent to harmonize the whole of the Sacred Scriptures, to remove the doubts and difficulties, which frequently oppress the mind of a pious reader, and to give the most rational, just, and satisfactory views of the divine person and character of the Lord. {392}
“Mr. David Howarth’s visit to Dublin is also worthy of particular attention, because it appears to be the first occasion that has yet offered, for the delivery of public lectures in Ireland, in favour of the New Church. The friends there, who are as yet but few in number, but equally zealous with their brethren in England, are extremely desirous of having the services of Missionary Ministers in their country; and there is good reason to believe, from the manner in which Mr. Howarth was received, and the strong expressions of admiration which hailed the approach of light to an afflicted and most meritorious class of British subjects, that, as soon as ever the finances of the Missionary Institution will permit, and Ministers of ability shall be sent among them, to proclaim the glad tidings of the everlasting gospel of the Word Incarnate, or God Himself manifested in Human Form, together with the innumerable blessings attendant on the reception of the heavenly doctrines of the New Jerusalem, multitudes will flock to the standard of the Lion and the Lamb, emblems of the power and virtue of divine truth in the person of the Lord. And though at present the sons and daughters of our sister kingdom are seen to be tossed about or flying as in a cloud, in all the darkness and obscurity belonging to errors of doctrine, and ignorance of the truth, yet we may rest assured, that, as doves at their windows, as sincere lovers of the light of heaven, and desirous of understanding the sacred contents of the Word, they will in due time ‘come up with acceptance to the altar of the Lord, when he will glorify the house of his glory.’ Isa. lx. 7. A pressing invitation has been given to Mr. Goyder to visit that country in the character of a Missionary; and it is hoped, that means will shortly be provided for meeting the wishes of our friends in Ireland.
“We have also to notice the powerful exertions of Mr. Crook, of London, who, with a zeal and ability, that can never be forgot, came to Manchester in the month of December last, and after convening a public meeting in Peter Street, delivered a luminous report of the general state of the New Church in Great Britain and America, which was received by the members of the two Societies in this town, as well as by many individuals from neighbouring Societies, and by the public at large, as the most gratifying and welcome testimony of the growing spirit of free inquiry on the various subjects connected with the new doctrines. Never did the New Church appear to greater advantage in this town, than while he was, with an eloquence and a power surpassing all expectation, pointing out to the admiring audience the distinguishing characteristics of that superior dispensation upon which we are now entering. Never were the hearts of the people assembled, more alive to the prospects of happiness and glory that await our Zion, than while he was demonstrating, by a comparison of prophecy with present facts, that the kingdoms of this world were actually becoming the kingdoms of our Lord and of his Christ; that on numerous occasions, when the Old Church and the New were brought into a state of conflict, the darkness, superstition, and gross errors of the former gave way to the perspicuous and luminous delineations of divine truth by the latter. From Manchester Mr. Crook proceeded to Bolton, and delivered a similar lecture in that populous town, which in like manner, raised the expectations, and gratified the feelings of a numerous and enlightened auditory.
“It will doubtless give great pleasure and satisfaction to the New Church at large, to be informed, that an elegant Temple for divine worship has been erected in the course of the last year at Newcastle-upon-Tyne, and this chiefly by the exertions of Mr. Bradley, and the unexampled liberality of Mrs. Elizabeth Norman, a lady residing at Stepney, near Hull, whose zeal in promoting the cause of truth is worthy of universal admiration. The many difficulties and discouraging circumstances, which had attended this undertaking, have been completely removed; and it is understood, that the place of worship will be legally secured to the General Conference.*
* This was not done; but the Temple was invested in local Trustees.- ED.
“Other pleasing and interesting intelligence will also be found in the letters accompanying this Report, particularly in those addressed to the Committee by Mr. John Pownall, who in December last visited the Society at Leeds; by Mr. Birchwood, who has been indefatigably engaged in delivering lectures at Bolton, Radcliffe, and other places; by Mr. George Haworth, of Accrington; Mr. Pilkington, of Haslingden; Mr. Ogden, of Middleton; Mr. Parry, of Addingham; and some others; all of whom have been most actively employed, during the last year, either in strengthening and establishing the Societies already formed, or in disseminating the doctrines of the New Jerusalem in places, where they were heretofore but little known. {393} Few perhaps are aware of the full amount of the exertions made by the different Missionaries. For example; Mr. Birchwood has travelled, in the winter half-year, upwards of seven hundred miles, and in the course of the year, on Sundays alone, twelve hundred and sixty-eight miles: during which time he has on many occasions preached three times a day, and has delivered on the whole no less than a hundred and twenty discourses. The other gentlemen engaged in the same service, have also exerted themselves in a most exemplary manner: and it is gratifying to reflect, that their unwearied efforts have in general been attended with complete success.”

The following are extracts from some of the letters contained in this Report:

From the Rev. T. Goyder, London, Aug. 28, 1822=66.

“On Thursday, July 4, I left London, and arrived at Northampton the same day, where I delivered two lectures in the Methodist Chapel on that and the following evening. On Saturday I reached Derby, and the next day preached twice in the New Jerusalem Temple, Queen Street, it being the anniversary of the opening of the said Temple, On Monday I went to Liverpool, and there took the steam-boat for Glasgow, and after reaching that place, immediately proceeded by the coach to Edinburgh, where I arrived on Wednesday, July 10. The members of the Church immediately made arrangements for my preaching on the two following Sundays. Bills were printed, announcing the subjects, and times of preaching. I delivered three discourses on Sunday the 14th, to crowded and very attentive congregations. The subject in the morning was the Divine Unity and Divine Trinity; that in the afternoon, the doctrine of Atonement; and that in the evening, the Second Coming of the Lord in the clouds of heaven. These lectures were afterwards printed at the request of the Edinburgh Society. In the evening the place, calculated to hold about five hundred persons, was completely filled; and great numbers went away, being unable to get in. Notice having been given in the hand-bills, that after the evening lecture, any person would be at liberty to propose questions of doubt or difficulty, for the purpose of obtaining further information concerning the doctrines, several persons availed themselves of the opportunity, and put a variety of questions, which were answered in general to the satisfaction of those present, though some very plainly expressed their disapprobation of the New Church views. Among the remarks made on this occasion, one man said, “I have been looking for something for many years, and now I have found it.” Another said, “To deny the truth of the New Church doctrines, would be to deny the Bible.” Many other observations were made by strangers, which bespoke a lively interest excited respecting the doctrines. It was therefore proposed, that another meeting should be held in the same place on the Tuesday evening following, for reading, general conversation, and further inquiry into the doctrines.
“At the time appointed a considerable number of persons attended. I commenced the meeting by reading that part of the True Christian Religion, which treats of the Divine Sanctity of the Sacred Scriptures. In the course of reading, I occasionally made some observations tending to shew, that there is a spiritual sense in the Word throughout, and endeavoured to impress the hearers with an idea of the superiority of the New Church doctrines. When the meeting was nearly over, a gentleman, a total stranger to the doctrines, asked permission to make a few observations, and upon its being granted, he said, that he had attended the preaching on last Sabbath, and that it had excited a great deal of inquiry, not only in his own mind, but in the minds of many more; that he spoke not only for himself, but for them also. He said, that he could not receive the doctrines of the New Church, until he had received some further light upon the doctrine of atonement. In fact, he objected (though in a truly Christian spirit) to the doctrines, because he was not satisfied with the view offered by the New Church on the atonement, though for himself he could not say that it was erroneous. It was then agreed, that the said doctrine should be the subject of investigation on the Tuesday evening following, when the gentleman and his friends were to be present.
“On Sunday the 21st of July, I preached to a large congregation on the nature, effects, and uses of baptism; after which I baptized eight adults. In the afternoon I again preached, and baptized ten adults, and one infant: and in the evening I delivered a lecture on the true nature of that faith, which removes mountains. The people were exceedingly attentive, and, from what I could afterwards learn, much delighted with the New Church doctrines upon that subject.
“On Tuesday evening, July 23rd, I met a considerable number at the Chapel. {394} The doctrine of atonement was the subject of inquiry, and a long discussion was kept up by those who opposed our doctrines. But upon answering all objections, and shewing the impossibility of the doctrine of atonement (as generally taught) to be true, because it required three Gods to support it, a solemn silence spread itself for a time over the assembly, and the New Church views decidedly gained the advantage. After the conversation was over, I baptized nine adults, the ceremony of which made a visible impression upon the meeting.
“On Thursday, July 25th, I left Edinburgh, and visited Mr. Owen’s establishment at Lanark. Having been introduced to that gentleman by letter, as a Minister of the New Jerusalem, he kindly offered me the use of a very large and elegant room to preach in, if I would stay over Sunday. But my engagement at Glasgow prevented my accepting the invitation. I therefore, after two days spent at Lanark, proceeded to Glasgow, where I arrived on Saturday the 27th of July at night, and was affectionately received by Mr. Attwell and family.
“I preached on Sunday three times in the Society’s place of worship, which will hold about three hundred persons; and each time the place was filled. The next day, at seven in the evening, a public meeting for reading and conversation was held, which was attended by people of various denominations, with several Ministers and leaders. I opened the meeting by reading and prayer; after which I introduced the subject of the sole, supreme, and exclusive Divinity of Jesus Christ, when a very spirited discussion on the doctrine of the Divine Unity and Trinity took place. At the close of the meeting, the persons present expressed a wish to have a similar meeting on the following evening, which was agreed upon. Accordingly on Tuesday the 30th of July, I went to the Chapel at the appointed time, and found it quite full. I read the 21st chapter of Revelation, and endeavoured to shew, that by the holy city, New Jerusalem, was meant a more pure dispensation of divine truth than has been heretofore revealed to mankind; that by such new revelation the Lord had shown us plainly of the Father, had demonstrated his eternal power and Godhead, made us acquainted with the true nature of the soul, and the certain existence of that spiritual world, into which every man passes after bodily death. In the course of my remarks, I stated that the soul was not a breath or puff of wind, of which no form could be conceived; but that it was the real man, in a perfect human form, and thus capable of enjoying angelic delights, or of experiencing the miseries of the dark and evil world. On making these remarks, a Minister of the Methodist connection rose, and made several objections to the doctrines, and particularly to the assertion of the soul being in a human form. He said, “I am truly astonished, Sir, at what I have heard asserted. The soul in a human form! give me Scripture for that, Sir. I say that the soul is a spirit, Sir; and will any man tell me, that a spirit is in any form?” He also made several other objections to the doctrines; but they were so exceedingly futile and poor, that I do not think it worth while to trouble you with an account of them. The meeting adjourned until the Friday following.
“On Friday August 2nd, the adjourned meeting took place at the Chapel in Glasgow, at seven in the evening. The subject of inquiry was the Resurrection of Man. After opening the meeting by reading and prayer, I stated, that man was an immortal being; that the death of the material body was nothing more than a throwing off of what was merely earthly; that the soul or real man then entered into the spiritual world: and that consequently what is generally termed death was in reality a continuation of life, though in another and eternal world. To this doctrine great objection was made by several Ministers and others, who would believe nothing but the resurrection of earthly bodies. The inquiry excited great interest; much was said on both sides of the question; and I have no doubt but that the enlightened views of the New Jerusalem upon this subject were well received by many of the more deliberate and thinking part of the hearers. At the close of the meeting, I was requested to meet them again on Monday, and to renew the subject of man’s resurrection. Three hundred persons were present.
“On Sunday, August 4th, according to public advertisement, I preached morning and evening in the Andersonian Hall, belonging to the Universalists. The place will hold about one thousand persons, and was quite full before service began each time; the congregation exceedingly attentive. The subject in the morning was the Divine Unity and Trinity; and in the evening the doctrine of Atonement. In the afternoon I preached in our own place of worship on the Second Coming of the Lord. From what I could learn in the course of the day, it appeared that the doctrine advanced in the first lecture was pretty generally admitted to be true; but our views respecting the atonement were not so favourably received, though it was remarked by many, that the new views upon that subject offered by the preacher were worthy of further consideration. {395} I had the pleasure of spending the evening with the Minister of the Universalists, who expressed his satisfaction at the doctrine of the Divine Unity and Trinity, and stated that the same was congenial with the views of the greater part of his congregation.
“On Monday, Aug. 5th, the adjourned meeting was held at seven o’clock in the evening. When I entered the Chapel about a quarter before seven, I found it nearly full, and the people coming in very fast. It is supposed, that a thousand came: but as the place would not hold many more than three hundred, of course the greater number went away disappointed. After opening the meeting by repeating the Lord’s prayer, I announced to the persons present, that the subject we were about to consider was the resurrection of man, and his entrance into immortality: after which I began the inquiry by stating what I had before observed, on the Friday preceding, respecting the soul being the real man, and immediately the subject of an eternal world at bodily death. When I had finished my remarks, the same Methodist Preacher, who had before attended, immediately rose, and began most warmly to oppose the doctrine, saying, ‘Sir, I am truly astonished at what you have said: my blood broils within me to hear such things! You deny, Sir, the resurrection! and who, Sir, ever heard of the soul being in a human form? I say that the s soul is a spirit, Sir; and will any man tell me, that a spirit is in any form?’ To this I replied, that the soul was in a form, and that nothing could exist without a form. In order to prove this, I instanced the circumstance of the rich man and Lazarus, that after bodily death they were both seen as men, the former in hell, the latter in heaven; also that Moses and Elias were seen as men at the Lord’s transfiguration, although no resurrection of earthly bodies had taken place; and that the angel seen by John declared himself to be one of his brethren. These few instances, I said, were sufficient to shew, that the soul was the real man, and that after bodily death man existed in a perfect human form. I also observed, that flesh and blood could not inherit the kingdom of God. Upon this the Methodist Preacher again rose, and said, ‘Sir, the Scriptures are for plain, simple men: you tell us, that there is a celestial and spiritual sense within the letter; but, Sir, I deny this.’ I observed to him, ‘If there be no such celestial and spiritual sense, I will thank you to inform the present company what is to be understood by the Lord saying to a young man, Follow me, and let the dead bury the dead: also what is to be understood, by eating the Lord’s flesh, and drinking his blood: and what is meant in Ezekiel by the assembly of the fowls of heaven to eat the flesh of kings, captains, free-men, and bond-men; and what by their eating flesh till they were full, and drinking blood till they were drunken; with many other things of a like nature.’ To this he replied, ‘that doubtless some passages were to be taken spiritually; but to say all were, is saying too much. I perceive, Sir, (continued he,) by your doctrine, that you are quite opposite to the general sense of Scripture. If you take away the obvious meaning of this passage, and spiritualize that, why, Sir, I shall not have a leg to stand upon. I shall be at sea, Sir, without chart or compass. Really, Sir, you astonish me; we have never heard of such things before.’ Another person objected altogether to the doctrine of man’s immortality, and contended, that bodily death was the final end of man. A third Person insisted on the resurrection of earthly bodies, and quoted several passages, which seem to bear that construction. I answered him by explaining some of these, and quoted a passage from Job, where it is written, ‘As the cloud is consumed, and vanisheth away; so he that goeth down to the grave, shall come up no more,’ chap. vii. 9. Upon this I observed, that as it is the body, that goeth down to the grave, so the doctrines of the New Jerusalem teach, that what goeth down into the grave, shall come up no more; which is in agreement with the testimony of Paul, where he says, ‘Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God.’ These observations were followed by some valuable remarks made by Mr. Attwell, who lucidly explained these words of our Lord to Thomas, ‘Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.’ He shewed, by the spiritual signification of flesh and bones, that the Lord’s body was divinely-substantial, and that no angel or spirit could have flesh and bones as (or of such a quality as) the Lord’s. Many other observations were made by different persons, both in favour of, and against, our doctrines. The time being then expired, I was about to close the meeting by prayer, when a gentleman rose, and proposed that a show of hands should be taken, to determine whether the doctrines of the New Jerusalem were true or false, and that such decision should be put into the public papers. Upon this I observed, that I thought we might save ourselves the trouble of taking a show of hands upon this subject. Every rational person must be aware, that truth depended not upon numbers; for when Jesus Christ, the Divine Truth Himself, was personally present with man, the cry of the majority was ‘Away with him! crucify him! crucify him!’ {396} This, I observed, was something like taking a show of hands on the present occasion. When I had made this remark, one person cried out, ‘The doctrines of the New Church have completely failed in convincing us of their truth:’ while another person (no way connected with the Society) declared, ‘that the doctrines of the New Jerusalem were unanswered and unanswerable.’ Thus you see, there was a division among the people. I then took occasion to make some suitable reflections on the nature and tendency of the heavenly doctrines, endeavoured to impress the meeting with their value and importance, recommended them to take the subjects into their serious consideration, and then closed the meeting by prayer.
“Thus ended my visit in Scotland, and during the time of my stay there I preached thirteen times, held nine meetings for inquiry into the doctrines, and baptized ninety-eight persons.”

From Mr. David Howarth, Middleton, Sept. 1, 1822=66.

Having been requested to visit the Society at Dublin, I went in company with a few friends to that place, where I arrived on Friday, the 23rd of August. I had two letters of recommendation, (the one from the Rev. R. Jones, of Manchester, the other from Mr. O’Connor,) to Mr. Radley, an English gentleman residing in that city, and an old reader of the writings of E. S. Mr. Radley gave me a most welcome reception. We immediately consulted about obtaining a suitable place for giving publicity to the truths of the new dispensation, b by means of lectures on some of the more prominent doctrines. The high tone of sectarian opposition, and the generally prevailing fear of not pleasing the constituted authorities, appeared to be almost insurmountable obstacles in our way. Several places were applied for without success; but one of our friends, having some influence with the master of Tailors’ Hall, succeeded in obtaining leave for the use of that place on Sunday and Monday evenings, the 25th and 26th. This Hall is a pretty good room, capable of accommodating near two hundred persons, but is not in so eligible a situation as our friends wished for. But there was no alternative: therefore we acted upon the old adage, ‘If we cannot do as well as we would, let us do as well as we can.” Saturday was occupied in getting posting and hand-bills printed, announcing two lectures, the first on the Unity of God and the Divine Trinity; the second on Redemption. Persons were appointed (according to the custom in Dublin) to distribute the hand-bills at the various places of worship. The notice being very short, we did not expect a numerous auditory. About eighty persons attended the first lecture, and about twice that number the second. On both occasions the hearers were very attentive to the subjects; and there is reason to think, that some favourable impressions were made, particularly on the subject of the Godhead. I regretted the want of some tracts, which might be usefully given on these occasions, they having a tendency to give stability and permanency to every good impression made by preaching. The Printing Society had indeed kindly sent me a number of Reports; but not conceiving them quite proper to put into the hands of strangers, I gave them to Mr. Radley, to be disposed of as he thought best. I suppose this is the first time that the truths of the New Church have been publicly proclaimed in the Irish capital. What the result will be, is known only to the Great Dispenser of those truths, the Lord Jesus Christ. I met several persons, who profess an attachment to the writings of E. S., and who are, I believe, affectionate readers. They expressed themselves highly gratified with our visit, and hoped it would be repeated. I left Ireland on the 28th, and reached home on the 30th of August.”

From Mr. John Parry, Addingham, June 17, 1823=67.

“Knowing that you feel an interest in whatever relates to the advancement of the Lord’s kingdom amongst men, I am induced to communicate a few circumstances, which have lately fallen under my notice in this part of the country. A few weeks go I received an invitation to preach in a village called Embsay, in the neighborhood of Skipton. There have been two or three lovers of genuine truth in that place for some years, of whom I had no knowledge till very recently. They have obtained several of the writings of E. S., by means of weekly contributions, and continue gradually to increase their small library. In this village a neat Chapel has been lately erected by subscription; and as persons of various religious views contributed to its erection, it is called Union Chapel. Hence the Old Methodists, Ranters, or Primitive Methodists, and Calvinists, occupy the pulpit in succession. The friend, who invited me, obtained permission of the trustees for me to preach in the forenoon of that Sabbath, which the Old Methodists claimed as their day of occupancy. {397} Some little opposition was made to this arrangement by an individual or two belonging to that body, on the ground that we taught doctrines of such a nature, as rendered us unworthy to ascend any pulpit; that we denied the Lord Jesus, the atonement, &c. However, as the Methodists did not need the Chapel for their worship until the afternoon, the arrangement stood, and I addressed a numerous and attentive audience from Deut. vi. 4: ‘Hear, O Israel, The Lord our God is One Lord.’ I enlarged upon this passage with great freedom, proved the Unity of the Divine Being, and exhibiting to them the scriptural view of the Divine Trinity, as existing in the Lord Jesus; demonstrating at the same time that reason and revelation harmonize in the confirmation of this fundamental truth, and that its cordial reception is necessary in order to their fully becoming the subjects of the consolations and felicities of the gospel. I never saw a people more attentive. I perceived their minds were accessible; and as I did not know that I might have another opportunity of occupying that pulpit, I spoke to them about an hour and a half, during all which time they certainly appeared deeply interested in the subject.
“In the afternoon of the same day I preached at another village called Eastby, distant about a mile. The house, which was large, would not contain the people. I spoke to them from Rev. i. 5, 6: ‘Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever: Amen.’ The same attention and feeling appeared here also. Many, who attended in the morning, attended in the afternoon; and there is ground to hope, that some good was done in the name of the Lord Jesus.”

From the Society at Dundee, July 6, 1823=67.

“It is with the deepest feelings of gratitude that we now return you our most unfeigned thanks for the honour done us, in aiding Mr. George Haworth in his late visit to us, and likewise for the sacrifice you have so disinterestedly made in procuring for us that inestimable favour, the result of which will be fully manifested in due time, and is already apparent to a considerable degree. We have now had the pleasure and benefit of his public discourses, and highly interesting private conversation, for these six weeks past; and in both cases we have been highly benefitted, and more and more confirmed, that the message he brings is from the God of heaven and earth. We trust it will, by the operation of his divine spirit, imprint an indelible impression on our souls, which will be lasting as eternity itself.
“It is not easy for us to determine what effect has been produced on the minds of the inhabitants of this town: but thus far we can say, we have been well attended during his stay, and we could observe a considerable number who were regular at our place of worship every Lord’s day; yet, in consequence of our not being able to satisfy them whether a permanent preacher could be obtained, and owing to the disadvantages resulting from our former unsettled state, they at present decline making any applications for admission as members.
“We are sorry that it is not in our power to make any adequate return for the trouble and expense, which both you and Mr. Haworth have been at on our account. At present our number is small; and having rented a large Hall, at ten shillings per week, for six months, it will require considerable exertion on our part to meet the expenses, especially without a regular preacher. We could have fondly wished, that Mr. Haworth had remained amongst us; and nothing could have induced us to part with him, had it been in our power to have rendered him comfortable: but in our present state that cannot be done. We are persuaded, that in a short time (were he to settle here) a respectable Society would be raised, while at the same time his valuable talents would have full scope in this extensive town and neighbourhood, and consequently he would become eminently useful in this corner of his Divine Master’s vineyard, by enforcing love to God and charity to our neighbour in this, our cold and frozen region, where little else but faith remains; so that a harvest of good works might by their union be produced, to the praise and glory of the adorable Husbandman, our Redeemer.”*
* At the end of the Report a note is appended, giving a short account of the death of Mr. George Haworth, in less than three weeks after his return from Scotland. He complained of being unwell from a cold he had taken in his journey home, where he arrived on the 10th of July. On the 15th he forwarded a letter to the Committee, and on the 29th of the same month, a fever terminated his natural existence. He was fully resigned to the change about to take place, and his departure was serene and peaceful. He was an indefatigable labourer in the vineyard of the Lord’s New Church, and doubtless has been hailed by his Divine Master, with the blessed reception of “Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord” Matt. xxv. 21. {398}

The Committee state, in conclusion, their conviction that the cause of the New Church continues to flourish in the district to which their attention is directed; that many new readers and cordial recipients of the truth have been added to the number of those who made an open profession of it; that prejudices, which some time ago appeared to be deeply rooted in the minds of some, are gradually and sensibly diminishing; and consequently that the effects of those engaged in the promoting the interests of the Church, whether it be by preaching, printing, or pecuniary assistance, have hitherto been attended with greater success, than could have been reasonably expected. While the Divine Word, and even its Divine Author, are in the present day most presumptuously assailed and reprobated by the tongue and the pen of avowed infidels, and while the professors of Nominal Christianity appear to have no rational or satisfactory means of defence left in their hands, in reply to those attacks, it is matter of consolation to reflect, that all the arguments, sneers, and reproaches, which have been directed against revelation as received and understood in the Old Church, are totally inapplicable and void of effect, in reference to the same revelation as received and understood in the New Church. The true doctrine concerning the person of the Lord, the science of correspondences, and the knowledge of the internal or spiritual sense of the Word, which are now brought to light, and possessed exclusively by the members of the New and True Christian Church, enable them to walk fearless and harmless through the midst of these contending parties; and while they survey, in perfect security, the conflicts between subtle infidelity under the name of Deism on the one side, and gross error in the character of Nominal Christianity on the other, they lament indeed the violence which both inflict on the letter of the Word, but at the same time are sensible that the contest is rather to be considered as between those who openly deny it, and those who acknowledging are yet incapable of defending it, than against the Word itself, when rightly understood. It is the peculiar privilege of the members of the New Church, to see truth in its own light; and as it is impossible for the human mind to acquire such light by any other means than by those which are furnished in the doctrines of the New Jerusalem, it is therefore of the utmost importance, that those doctrines should be more generally known in the world than they have hitherto been. This is the great end and design of the Missionary Institution; and it is only in proportion to the successful issue of this undertaking, combined with others of a similar tendency, that any reasonable hope can be entertained of rescuing the Divine Word from the foul slanders, which have been industriously heaped upon it, of reviving among men, the lost knowledge of their God, and thus of securing to them the blessings of regeneration, and final salvation. {399} May He, therefore, who is the Author of every good and beneficial work, and in whose name the heralds of the everlasting gospel are now sent forth “as sheep in the midst of wolves,” Matt. x. 16, accompanying these, our imperfect exertions, with his favour and protection, until “his glory shall cover the heavens, and the earth be full of his praise.” Hab. iii. 3.

In the early part of 1823, a report passed through many of the public papers of the day, concerning the skull of Swedenborg, which was stated to have been abstracted from the vault of the Swedish Church in Prince’s Square, Ratcliffe Highway, where he was buried, and to have been preserved as a relic by one of his disciples till his death, when it was again restored to its original situation in a solemn and formal manner. The substance of this report, which first appeared in the Times newspaper of March 31, is as follows. Some time after the interment of Emanuel Swedenborg, “one of his disciples,” it is alleged, came over to England, and by bribing the sexton of the Swedish Chapel, near Ratclliffe Highway, obtained possession of the head of “the departed saint,” with which he decamped to his own country, where he preserved it as a precious “relic” to the day of his death: when it coming into the possession of his relatives, with some papers explaining to whom it had belonged, they, “alarmed at the consequences which might follow such an unhallowed violation of the tomb,” transmitted it to this country, to be restored to its original situation; which, the story relates, was accordingly done “with due solemnity, in the presence of the elders of the Church.”
The tale is certainly sufficiently ridiculous, and calculated, with all who might believe it, to throw unmerited obliquy on the whole body of the admirers of Swedenborg’s writings. Letters correcting the misrepresentations were therefore immediately sent to several of the papers in which the story had appeared, by Mr. Noble, Mr. Hawkins, and a friend who takes the signature of Philalethes; and it is but justice to the editors of the papers to say, that they were inserted by most of them with the greatest readiness. As, however, it is still probable, that many may have seen the misrepresentation, who have not seen the correction, it is proper to mention it here.
The facts which gave rise to the fabrication, are briefly these:
About the year 1790, a foreign gentleman, who held the absurd tenets of the old sect of the Rosicrucians, and who of course, though he believed Swedenborg to have been a great philosopher, by no means embraced his theological sentiments, became acquainted with some of the admirers of Swedenborg’s writings, in London. {400} Having been invited one day to dine with a warm friend of those writings, the foreigner after dinner affirmed, that such a philosopher as Swedenborg must have discovered the secret which the Rosicrucian adepts pretended to possess, by virtue of which he could protract his existence as long as he pleased. He therefore contended, that Swedenborg had not died, but being desirous to    put off the infirmities of age, had renewed his existence by means of a precious elixir, and had withdrawn to some other part of the world, causing a sham funeral to be performed to avoid discovery. It was in vain that the friends of the New Church present opposed this wild suggestion, as not only contrary to reason in general, but to every principle of truth developed in Swedenborg’s writings: the pseudo-philosopher, repeated his asseverations, and declared his conviction, that if access could be had to the coffin, it would not be found to contain the body of the supposed deceased. In the warmth of the dispute, the others agreed to adopt this mode or satisfying the unreasonable stranger: they all set off immediately to the church; where having arrived, they, with the sexton’s assistance, soon found means to accomplish their purpose. The first thing they did was to descend into the vault under the church, where the body was deposited in two coffins, one within the other, the company being provided with torches. The outer coffin, which was of wood, was then opened: afterwards the top of the inner coffin of lead was sawed across the breast, and the upper part taken off, so as to leave the head and face open to inspection. The gentlemen present were satisfied with the sight, and the visible proof that the mortal remains of that great man were actually in the precincts of the grave, and not, as the Rosicrucian vainly imagined, translated to some unknown part of the world, still animated with the breath of life, while the appearance of death was only assumed by a sham funeral, and the interment of a certain quantity of ponderous matter, instead of a real human body of flesh, blood, and bones. Thus the incredulity, or rather the credulity, of the Rosicrucian was made evident, while he himself stood confounded by a direct view of Swedenborg’s mortal remains. No violation, however, was offered to them by any of the visitors: they closed the coffin as well as they could, and departed.
It may be proper to remark here, that two visits to the tomb of Swedenborg were made on this occasion. The first was by two or three persons, accompanied by the foreign gentleman, who professed the Rosicrucian tenets, as above described: the second was made a few days afterwards, by five or six persons, members of the New Church, who were desirous of seeing the body, and of witnessing the state of preservation which it maintained after an interval of seventeen or eighteen years since it was first deposited in the vault. Of the persons who attended on this second occasion, I was one; having a curiosity to be gratified, and a desire to see whether any decomposition of the elements of the body had begun to take place, and if it had, how far it had proceeded, while the external air had been excluded for so many years, by means of a well-soldered leaden coffin. {401} The first thing I did, after descending into the vault with a lighted taper in my hand, was to examine the outer coffin, and to satisfy myself that it did in reality contain the body of the greatest man living or dead. The inscription upon
the lid of the coffin, with his name, the day of his decease, and the age he had attained, afforded sufficient evidence, that the contents were indeed the remains of Emanuel Swedenborg. On removing the lid, and the upper part of the leaden coffin within, which had been sawed through at the time of the first visit, to enable the beholder to see the face of the deceased, we all stood for a few minutes in silent astonishment to observe the physiognomy of that material frame, now prostrate in the hands of death, which had once been the organ of so much intellect, so much virtue, and such extraordinary powers of mind, as, together with the peculiar privilege he enjoyed of holding undoubted and long-continued consort with angels and happy spirits, distinguished him from all other men, and placed him high above the rest of his kind. The features were still perfect, the flesh firm, and the whole countenance, as the only remaining criterion whereby to judge of the fidelity of the painter who had taken his portrait while living, yielded the most satisfactory proof, that the artist had been particularly successful in handing down to posterity the true likeness of a man, whose celebrity in philosophy, but above all, in theological pursuits, though already great beyond that of his contemporaries, is only now beginning to excite the admiration of mankind, and must inevitably increase in every succeeding age of the world.* After surveying him a while, I placed my hand on his forehead; and I then observed, that the lower part of the nose gave indication of approaching decomposition: but whether this was the effect of air admitted to the body since the first visit, when the leaden coffin was opened, or whether the slow ravages of time, independent of such adventitious cause, had previously begun the work of pulverization, to which all material bodies are subject, I was not able to determine. This, however, is certain, because it was afterwards found to be true, that the whole frame was speedily reduced to ashes, leaving only the bones to testify to future inspectors of the coffin, that a Man had once lived and died.
* See Note, p. 19, of this History {402}

In the same vault were interred the remains of several other eminent and distinguished characters of the Swedish nation; among which I noticed the name of the celebrated Dr. Solander, who accompanied Captain Cook in his first circumnavigation of the globe, began in 1768. But the greater part of the collection, together with the coffins in which they rested, were little else but dust and ashes. So true is the divine language of the Sacred Scripture taken in its natural sense, and in reference to every organized form of matter, “Dust, thou art, and unto dust shalt thou return.” Gen. iii. 19.
To return to the story of the abstracted skull. After the two visits above described, things continued in the same state till the year 1817, when the vault was opened to receive the remains of the Baroness Nolken, the lady of the Swedish Ambassador; on which occasion Lieutenant or Captain Ludvig Granholm, of the Swedish navy, being present, and amusing himself either before or after the funeral, with reading the names on the coffins deposited around, came to that of Swedenborg; when, observing the coffin lid to be loose, it occurred to his thoughts, that if he could possess himself of the skull, he might perhaps dispose of it profitably to some of the admirers of his principles, whom he had heard to be numerous in this country, but of whom and their sentiments, he had so little knowledge, as not to be aware that they are the last people on earth to form an attachment to relies, or to fall into any of the mummery of saintcraft. He accordingly contrived to withdraw the skull from its coffin, and, wrapping it in his handkerchief, he carried it off unperceived. He afterwards applied to Mr. Hawkins, and to other members of the New Church, in hopes of finding a purchaser; but was disappointed: and at his death, which happened in London not very long afterwards, the skull came into the possession of the Minister of the Swedish Church.* {403} Its re-interment was occasioned by the interference of a lady of high rank in Sweden, who, hearing that it had been removed from the coffin, wrote to a gentleman in London, to request that he would procure its restoration to its original situation; which was accordingly done in the most private manner. Thus all the circumstances in the fabricated narration, which tend to throw ridicule on the admirers of Swedenborg’s writings, are utterly untrue. It is not true, that the person who purloined the skull was one of Swedenborg’s “disciples:” it is not true, that it was ever taken to Sweden, or preserved, either there or here, by any of his followers, as a relic: and it is not true, that its re- interment was attended with any “solemnity,” or that, as the story affirmed, the circumstance “excited unbounded (or even any) interest among his numerous followers.” Some of them, indeed, had heard, that the skull had been taken away; but none of them, except the gentleman who was the agent in the affair, knew when it was restored; and certainly none of them discovered any solicitude or concern about the matter.
* In a work called “Notices respecting the Swedish Church in London, by G. W. Carlson,” published in Stockholm, in 1852; the following extract, which we have had translated, refers to this subject:
“The protocol of a meeting of the church, of the 4th July, 1819, contains the following important communication, viz.: The pastor asked permission to present to the meeting the skull of the late Assessor Swedenborg which (concealing the criminal’s name) had been stolen from a box in the vault of the church about a year and a half ago, and accidentally discovered by the pastor, when it was just going to be taken to Sweden, to enrich some private or public collection of curiosities. As it had been taken from the box once, the pastor thought, that it ought rather to be kept as a curiosity in the church, than taken therefrom, and as it was well known that resident Swedenborgians had long wished to obtain the same, and offered considerable sums to acquire it privately, the pastor desired it to be kept carefully, that it might not again fall into improper hands. The following marginal note has afterwards been appended. It was subsequently replaced in the box, after a cast had been taken thereof. J. P. AV.” [Johan Petter Wahlin.]
“Dr. Wahlin in his Dagslandor, page 221, declares the thief to “have been a Captain, named Ludwig Granholm, who, at a burial in 1817, approached the vault and abstracted the skull. But not succeeding in selling it, the same was, after his decease, found in his domicile. However, upon inquiries made several years later, it became, from various scientific reasons, doubtful whether the skull deposited in the box, was the right one.'”-ED.