CHAP. XIX.
THE Sixteenth General Conference was held at the New Jerusalem Temple, Waterloo Road, London, on Tuesday the 12th of August, 1823=67, and continued its sittings, by daily adjournments, till Saturday the 16th of the same month. The formalities required by the Rules of Conference, previously to the opening of the meeting, were duly observed, and it was found, that eight Ministers and nineteen representatives, besides other individuals, were present. The Rev. RICHARD JONES was appointed President, and the Rev. SAMUEL NOBLE, Secretary.
The deliberations of the Conference were chiefly occupied with the proposed General Liturgy; with the proposal made to them to take into their trust the newly-erected Temple at Newcastle-upon-Tyne; and with the framing of additional regulations for the ordering of the Conference, and for facilitating the dispatch of business.
On reading the Minutes of the last Conference, Nos. 12, 13, 16, and 17, relating to the Liturgy, the Secretary reported, that, in agreement with the Resolution, No. 17, the following Ministers did assemble in the vestry of Hanover-Street Chapel, London, on Friday morning, August 8, 1823, and continued their sittings till Monday evening, August 11, (Sunday excepted,) viz., the Revs. Richard Jones, Robert Hindmarsh, James Robinson, James Bradley, Thomas Goyder, and Samuel Noble. {404} It was further reported, that the above Committee had deemed it advisable to direct their first attention to the version of the Decalogue and Lord’s Prayer, in order that, whether a uniform Liturgy be agreed on or not, there might at least be uniformity in so important a part of the service as these: that the Committee had laid it down as a maxim, that the sense of the original should be expressed in the versions as closely as the difference between the idiom of the English language, and those of the Hebrew and Greek, will permit, but so as not to violate the idiom of the English: that they had afterwards gone through the Decalogue and Lord’s Prayer, making corrections in the spirit of the above maxim, in some of which corrections they were unanimous, but in others not, to the latter of which it would be particularly necessary to call the attention of the Conference.
The sense of the Conference was then taken upon various points in the translation of the Decalogue; after which it was Resolved,
“That the translation be not considered as definitively settled, but that it be referred to a Committee to revise it, having due regard to what is felt to be the wish of the Conference.”
It was also Resolved unanimously,
“That the Ministers now present in Conference be a Committee, to whom shall be confided the revising of the translation of the Decalogue, and the work of proceeding with the preparation of a Liturgy for the general use of the New Church: that they do meet for some days after the conclusion of the Conference, and arrange or draw up the Liturgy as they deem expedient; that the draft be then submitted to the Ministers and Representatives of the London Societies, who shall make their remarks thereon, and forward it to Manchester, to be revised by the Ministers and Representatives of that place; and that, finally, the draft shall be returned to London, be re-examined by the London Ministers and Representatives, and shall then be printed and circulated as the General Conference Liturgy.”
A letter from Mrs. Birch (late Norman) to the Conference having been read, stating, that she had contributed, as a gift, the sum of L420, towards the erection of a Temple for the worship of the Lord Jesus Christ in the town of Newcastle-upon-Tyne, and that her design and wish in so doing was, that the building should be vested in the Trustees of the General Conference, as the best means of securing it to the benefit of the New Church; and in which letter Mrs. Birch earnestly requests the Conference now assembled to allow the same to be transferred accordingly:- A letter to the same effect, and containing the same request, having also been read from Mr. Coulson, who has advanced the sum of L200 towards the erection of the said Temple, in the way of loan, beside a free donation of L12:- And a letter having likewise been read from the Rev. James Bradley, Minister of the said place of worship, and in whom the legal possession of the property is at present vested, in which he makes the same request, and offers to execute a Deed transferring the building to the Conference Trustees:- it was Resolved, {405}
“That this Conference, with a deep sense of the generosity of the above parties, and admiration of their solicitude to promote the permanent advantage of the New Church, do accede to their wishes thus expressed, and receive the Temple in Newcastle-upon-Tyne into the Conference Trust: and that the Secretary do write to Mrs. Birch, (late Norman) and to Mr. Coulson informing them of this Resolution.”
On reading the Minute, No. 20, of the last Conference, relative to the circumstances under which it may be prudent to allow places of worship to be vested in the Trustees of Conference, it was Resolved,
“That, in the opinion of this Conference, it may in general be proper to receive places of worship into their Trust, when the debt remaining upon the estate does not exceed one third of the whole value of the property.”
The Conference then proceeded to the consideration of the best mode of ordering the Ministry; when it was Resolved,
“That the Conference considers it to be agreeable to divine order, that the persons officiating in holy things be arranged in three degrees, such being the order that obtains in the heavens, which consist of three, a third, a middle, and a first; and in man, who consists of three constituent parts, the head, the body, and the feet; in each of which also there are three degrees of life: but that nevertheless the Conference does rot regard it practicable to establish this order at present: it is therefore recommended to the consideration of future Conferences.”
The Manchester Missionary Committee was appointed for the ensuing year; and it was recommended, that in future the Subscribers to that institution appoint their own Committee and other officers, and that annual Reports of their proceedings be continued to be made to Conference, as before.
On reading the Resolutions of the last Conference respecting a General Hymn Book, a Report from the Committee appointed to execute that work, was presented and read; when it appeared, that from the state the materials are now in, and from the arrangements the Committee have made for the future, they entertained no doubt but it would be completed at some period before the next Conference.
In conformity with the Resolution, No. 40, of the last Minutes, the Conference then proceeded to take into consideration the dress proper to be worn by the Ministers of the New Church; whereupon it was Resolved unanimously,
“That, in the opinion of this Conference, WHITE is the proper colour for the dress, which Ministers of the New Church should wear in their sacred ministrations.”
The consideration of the subject of establishing a permanent Missionary Ministry, having been strongly urged upon the attention of the Conference, in a letter from the Society of London Terrace, Derby, it was now entered into; and after due deliberation it was concluded, that, under the present circumstances of the Church, the only means of accomplishing so desirable an object would be to strengthen the hands of the Missionary Institutions of London and Manchester; a Resolution and recommendation to which effect were accordingly made. {406}
It appearing from the Report of the London Trustees of the Conference, and from the extract of the will of the late Thomas Chester, Esq., of Dover, therein furnished, that the said gentleman has bequeathed the sum of L3000 to the Trustees of this Conference, to be by them vested in the Public Funds, and the proceeds arising therefrom to be applied in the education of as many poor children as they will admit, and in instructing them in the heavenly doctrines of the New Church; it was Resolved unanimously,
“That, while this Conference feels regret at the removal of so valuable a friend to the New Church, it receives high gratification in finding that he has shown his attachment to her sacred cause in so efficient a manner; and is grateful to Divine Providence for having thus provided additional means for the future extension of her heavenly doctrines.”
Some conversation took place upon the applications which have been made, by the Dissenters, to the Legislature of this country, for the privilege of celebrating the solemnization of Matrimony by their own Ministers; and it was felt to be extremely desirable, that the New Church should obtain this privilege; whereupon a Committee was appointed to watch the proceedings respecting the solemnization of Marriage, which may be instituted in the Houses of Legislature, and to prepare and present, if they see necessary, a Petition in behalf of the New Church, signed by all the members of the New Church, whose signatures can be procured.
After passing various other Resolutions, the Conference appointed the next Annual Meeting to be held at Birmingham, on the second Tuesday in August, 1824=68.
To the Minutes is attached an Appendix, containing the Rules and standing Recommendations of the Conference, and the Reports of its Trustees and Committees; also an abstract of the contents of the letters received, a list of Societies in connection with the Conference, and instructions for registering places of worship.
The Second Report of the London Missionary and Tract Society was issued in September, 1823, and is replete with interest to the friends of the New Jerusalem. A summary view of the operations of the Society, during the year, is given by the Committee as follows. After stating the object of the institution, they observe, that
“Some new places have, through the instrumentality of this Society, heard the good tidings of the New Jerusalem published in their streets; and that others, in which, though they had once been efficiently promulgated, yet they had for some time ceased to attract public attention, have again had the Divinity of the Author of all true religion, and the sanctity and beauty of his Holy Word, presented to them in so new and luminous a manner, that even avowed infidels have confessed, that the evidences adduced by the Missionaries were unassailable by any of the usual weapons of the scoffer and the unbeliever. {407}
“It cannot, however, be expected, that the powers of darkness will allow us to invade their long-established reign, without bringing forth many of their artifices to prevent it. Though, on some occasions, your Committee freely acknowledge, that they have met with a full share of liberal feelings, even from that body to whose religious tenets the doctrines of the New Jerusalem Church are most decidedly opposed; yet, in more than one instance, have their exertions been impeded by prejudice, misrepresentation, and calumny.”
The Committee, after stating the number of Tracts which they have circulated, to the amount of about 4000, proceed to give an account of the several journies taken by the Missionaries, from which the following is extracted.
The Rev. S. Noble’s visit to Brightlingsea and Colchester, Dover and Norwich.
“A letter having been received from Brightlingsea in Essex, announcing the decease of the Minister of that Society, the Rev. Robert Brant, and requesting that I would go down and assist at his funeral, on Wednesday the 28th of August, and would continue over the following Sunday to preach the funeral discourse; I accordingly did so. On Sunday, Sept. 1, I preached three times to good congregations: in the afternoon, when the funeral discourse was delivered, the Chapel was filled to excess. The discourses seemed to be extremely useful, in tending to encourage the society not to slacken their hands in consequence of their loss, but to continue bound together as a body of New Church Christians, desirous to promote the building up of the Church in themselves individually, in their society collectively, and in the world at large.
“On the next day, Sept. 2, I went over to St. Osyth, and delivered a discourse in the room occupied as a place of worship, by this small, but affectionate Society; when a congregation was collected, of upwards of 100 persons.
“Through the activity of our friend, Mr. Fletcher, leave was obtained, during my stay at Brightlingsea, for the delivery of a lecture, in my way home, in the Unitarian Chapel at Colchester, on Tuesday evening, Sept. 3rd. The subject was, an answer to the inquiry, Who is the proper Object of Christian worship? Near 300 persons were present, and the effect was encouraging in a high degree. Mr. Presland and Mr. Fletcher stood at the door, distributing tracts, as the congregation departed; and the expressions of satisfaction, which they heard, were very numerous. One gentleman, addressing Mr. Fletcher, said, ‘I, sir, am a member of the Church of England, but I never was convinced of the Supreme Divinity of Jesus Christ till this day.’ When I came down from the pulpit, several persons came round me, expressing a great wish that I should preach there again: and the principal conductors of the Chapel, in the most handsome manner, assured me that the Chapel should be at all times at my service.”
“I again,” says Mr. Noble, “went to Colchester on the 5th of May; it having been previously announced, that on that and the following evening I should deliver two lectures. Our good friend, Mr. Fletcher, being going to Brightlingsea, was so kind as to stop at Colchester while I remained there, and assisted me very effectually in the discussions in which I had to engage.
“The first lecture was attended by a very thin congregation. The Unitarian Minister, [when I was there before, the Society was without a Minister,] and two other gentlemen, afterwards accompanied us to the inn where we lodged, when we had a discussion for near two hours upon the subject of the lecture, which was, the Personal Form of the Divine Being as consistent with the doctrine of the Divine Omnipresence: and though the Minister, at first, contended with great warmth against the idea of the Divine Being having any form at all, and also against the belief of there being any spiritual state of existence; he at last all but acknowledged the superiority of our views. The other two gentlemen also seemed, upon the whole, to favour us, rather than him. The second lecture was much better attended, owing to our having used additional means to make it known. About half a dozen of the Unitarians, with the Minister, accompanied us again to our lodging; but the conversation was now entirely carried on by Mr. Fletcher, with some of our friends from Brightlingsea, with myself; the Unitarians offering no opposition whatever, but frequently acknowledging the beauty, at least, if not the truth, of the sentiments advanced. I have since learned from Mr. Fletcher, that the Minister, and one of the other gentlemen, walked with him, the next morning, a few miles on his way to Brightlingsea, asking many questions respecting our views of the Word, and other important points, and receiving with apparent satisfaction the explanations which he offered. {408} They also promised to read the Universal Theology, which he therefore sent them from Brightlingsea. On the whole, we augured much good from this visit.
Mr. Noble, for whose gratuitous exertions the Society must feel highly grateful, has also visited Dover during the past year. Thomas Chester, Esq., who first invited, and so materially assisted, the efforts made in that town, departed this life towards the end of the month of May, having bequeathed by his will large sum of money for an object connected with the progress of the New Church; and Mr. Noble was requested to deliver a Funeral Sermon on this occasion: of which mission he has furnished the following account.
“I went to Dover on Monday, June 9th, and on the evening of the next day delivered the discourse in the General Baptists’ Chapel, to as crowded an auditory as ever was assembled. The place will accommodate with seats about 500 persons; but it was thought that not fewer than a thousand were squeezed into it. Two rooms behind the Chapel, but having doors opening into it, were also filled. The pulpit stairs were so occupied, that it was with difficulty our friend Mr. F. Hiller could force his way up to snuff the candles; and having got up, regress was impracticable, and he was compelled to stand behind me the whole evening. The yard before the Chapel was likewise nearly filled, and great numbers went away, who could not get sufficiently near to catch the sound of my voice. It had been announced, that in the discourse would be given ‘a view of the nature of the Resurrection, and of the Life after Death, as taught in the doctrines of the New Jerusalem Church.’ It was listened to with the greatest attention; and there was every appearance that the congregation, in general, was most favourably and impressively affected, by the beautiful, rational, and truly scriptural nature of our views on those subjects. Indeed I was assured the next day by a lady, who, though she has not embraced out doctrines, is not unfavourable to them, that more good had now been effected, than at any former visit; for she knew several persons, who were impressed by the discourse in an extraordinary manner. Mr. Hiller heard similar testimonies.”
After this, Mr. Noble was invited to Norwich, where he arrived on Saturday, the 19th of July. A thousand bills had been printed and circulated, announcing that he would deliver a course of nine lectures, explanatory of the doctrines of the New Jerusalem, in the Lancastrian School-room, a building capable of holding from 800 to 1000 persons. Three of those were delivered the next day, being Sunday; three more in the course of the week; and three again on the Sunday following; all of which were well attended.
“On Monday evening (says Mr. Noble) I delivered a lecture to an auditory nearly as numerous as on the Sunday evening. My object in this lecture was, to remove the objection against the Lord’s sole Divinity, drawn from his appearance, and the language he sometimes used, during his state of humiliation: and I had the satisfaction of hearing afterwards, that several persons had declared, that their doubts respecting the Lord’s sole Divinity were entirely removed.
“On Wednesday evening I treated on the nature and necessity of Mediation, with a design to remove the objection against the Lord’s sole Divinity, contained in the common notions on that subject: and our success seemed to become still more decided. After this lecture, I ventured upon the experiment of inviting conversation on the subject of it;- not having had any reason to repent of having taken that step at Colchester, where it was almost forced upon me. At first all went on very well. Several, who proposed questions, seemed to be satisfied with the answers they received; but at length a Methodist Local Preacher, backed by some intemperate and ill-mannered associates, who crowded about him, and pressed to the upper end of the room, in a tumultuous manner, occasioned some confusion. {409} As to his remarks they chiefly consisted in continually repeating, ‘I can’t understand;’ which drew from one of our friends the reproof, that he could not expect us to furnish him with explanations and understanding too. However, the impression on the generality was certainly in our favour. One person went away before the conclusion, saying, as he went out, that, for his part, he was quite satisfied with what we had advanced, and was convinced that no question could be proposed to us which we could not answer. But another, when going out, made this sagacious objection: ‘This doctrine (said he) can’t be true, because it contradicts St. Paul: for St. Paul says, ‘Great is the mystery of godliness – God was manifest in the flesh.’ This is a mystery, then, it can’t be understood: but this gentleman explains it so clearly, that any body may understand it; so he certainly contradicts St. Paul.’
“On Friday evening I delivered my sixth lecture. The subject was Redemption; and although the idea presented of the nature of that divine work, as consisting in the subjugation of the infernal powers, was nearly new to most; and although some of the points necessary to be established were quite contrary to the popular prejudices, yet, I believe, the weight of evidence adduced from the Word was generally felt to be irresistible. This was evident from the manner in which the discussion, which I afterwards invited, was carried on. No sooner had I stated, that any of the company were at liberty to make what observations they might think proper, than a gentleman, unknown to our friends, exclaimed with ardour, ‘All you have advanced, sir, is truth itself; it is incontrovertible.’ And although several spoke afterwards, yet all that they offered, was in the way of inquiry, not of opposition. Nothing like interruption was attempted when I and others of our friends were speaking, which we did very copiously: and although the Local Preacher and his turbulent friends, who made the confusion on the former evening, were present, and he had evidently come prepared to renew his opposition, having a paper of notes in his hand, he seemed to be tongue-tied, and constrained to silence. Indeed I could not but feel, that the power of the Lord, in his Divine Humanity, which vanquished the infernal hosts in the work of man’s redemption, and which had been the subject of the lecture, was present here, and stopped the mouths of gainsayers. I also succeeded in completely preserving external order, which was no doubt one cause why internal order prevailed also. Certainly, on this evening, every person present felt, whether willingly or unwillingly, that the triumph of the New Church was complete.
“The Sabbath being returned, I again delivered three lectures, and had the satisfaction of beholding an attendance greater than ever, and increasing at each service. A gentleman in the morning, who had not been there before, was so affected with the explanation given of the true nature of the atonement, that he could not refrain from tears; he declared to a friend of ours, that he had never felt such delight before, and that he should bring his family to hear the remaining lectures. When I arrived at the place in the evening, about ten minutes from the time of commencing, it was with difficulty that I could make my way to the pulpit; and I was informed, that all the seats had been occupied above half an hour. It was thought, that not fewer than a thousand persons were within the walls of the place. The yard in front was likewise filled with people, and so was a yard behind, the access to which is from another part of the town, and with which the school-room only communicates by two windows. Heads, also, were seen poking in at every accessible window all round. The attention paid to the lecture, which was on the nature of the life hereafter, was commensurate with the exertions made to get within hearing of it: and, according to every appearance, the majority of the auditors were strongly affected by it. At the conclusion of some of the sentences, many unconsciously gave tokens of assent by some involuntary gesture: and I believe many felt the spiritual world to be nearer to them, than ever they had considered it to be before.
“As some persons had now become desirous of being baptized, who were not sufficiently confirmed in the truth to embrace a former opportunity; and as several others were desirous of receiving the Lord’s supper before my departure, I consented to stay over Monday, July 28, for these objects. As I learned, that some of the new converts had been attacked by misrepresentations drawn from the often refuted calumnies, of the Arminian Magazine, and had been rather alarmed by false statements respecting the nature of the Memorable Relations; I proposed, on our assembling together at seven o’clock, that we should commence with reading some of the Memorable Relations, and making such remarks as they might seem to require. This suggestion gave general satisfaction. Previously to doing so, I presented a view of the general grounds, upon which I conceived the Author’s testimony respecting his intercourse with the spiritual world to be worthy of acceptance. {410} I observed, first, that it is a certain fact, according to the prophecies of Scripture, that a great event, called the Second Coming of the Lord, must, at some period or other, take place: and that, let this mean what it may, and take place when it will, some instrument or other must be raised up, and receive a divine commission, to communicate the knowledge of it to mankind. I observed, secondly, that the explanation of the meaning of the coming of the Lord in the clouds of heaven, as given by Emanuel Swedenborg, who shews that it denotes the discovery of the divine truth of the spiritual sense of the Word, by the opening of the literal sense, is supported by the clearest proof. But I added, that as the Holy Word is written according to the laws of the correspondence between the objects of the spiritual world and those of the natural; and as, likewise, many things mentioned in its literal sense are taken from the appearances that exist in the spiritual world; it was impossible for the Word to be opened by any other means, than by so disposing the faculties of some man, as that he might be in the spiritual and natural world at the same time; since by this only could any man learn the nature of the correspondence between things spiritual and things natural; and learn also what things in the latter are taken from things that appear in the spiritual world. After dwelling upon these and similar topics at some length, I read two Relations from the Theology, commenting upon such parts as might seem extraordinary. The result, I believe, was, that all present were fully assured that the Author’s pretensions to a divine commission were, in the highest degree, well founded, and agreeable both to Scripture and reason; and also, that his communications respecting the spiritual world, and his intercourse therewith, when rightly understood, are in the highest degree credible, being altogether worthy of a Messenger invested with a divine commission.
“The ordinance of baptism was then administered to four adults and five children; and that of the Lord’s supper to about twelve persons. Thus the whole number of persons baptized by me (on this visit) was thirty-six; namely, twenty adults, and sixteen children. And after a meeting, altogether of a most delightful nature, at a late hour we finally parted, with much mutual regret and affection.”
On Sunday, the 16th of November, 1823, a place of worship was opened at Chelaston, near Derby. The unwearied exertions of our Derby friends have accomplished this object. During the last twelve months, this village has been visited every fortnight by the Ministers and friends of the Derby Societies; and the earnestness of some respectable persons at Chelaston, in the cause, has induced them to assist in opening this place of worship. One of the friends at Chelaston having offered part of a large barn to be formed into, and fitted up as, a Chapel, this was done accordingly, and the place opened for divine worship as above stated. The sermon in the morning was preached by the Rev. E. Madeley; the subject being the Divine Trinity: that in the afternoon was by the Rev. James Robinson, giving a contrast between Idolatrous and True Worship: and that in the evening by the Rev. Mr. Madeley, who treated on Redemption and Salvation. The congregation in the morning was rather thin, but those in the afternoon and evening were greater than could obtain admittance into the Chapel. About 500 Tracts, the gift of a friend of the Church, were distributed among the people. A school has since been formed in the Chapel, consisting of 30 scholars; and arrangements have been made for the regular performance of divine worship on Sundays. {411}
The Journal of the Sixth General Convention of the Receivers of the doctrines of the New Jerusalem, held at Baltimore in June, 1823, has been lately published. This document evinces the solicitude that occupies the bosoms of our friends in America, to place the affairs of the Church on the most orderly and stable footing; for which end their measures appear to be very judicious. Among other things their attention has been engaged with the importance of forming the minds of the rising generation by catechetical instruction; and a Committee, appointed for the purpose, has drawn up the outline of a Catechism on a very comprehensive plan. The communications in general are very interesting, but none more so than those from the Rev. Holland Weeks, an intelligent and affectionate labourer in the Lord’s vineyard. This gentleman, while officiating as a very acceptable Minister of a Society of Congregationalists at Abingdon, was visited by the light of truth; for avowing and maintaining which, he was dismissed from his charge. This occasioned him to settle on some property of his own at Henderson, in a remote part of the State of New York, where, and at various places around, he has since been engaged in proclaiming the truths of the New Church with considerable success. And indeed it would be extraordinary, if the truth did not meet with considerable success, when announced under circumstances so well calculated to excite attention, as those detailed in the following extract.
“I have missionated, more or less, (says Mr. Weeks,) every week during the past year. The Lord has also blessed my feeble exertions, by bringing a number to a full reception of the heavenly doctrines, and others to an acknowledgment of the Divine Humanity in our Lord and Saviour Jesus Christ. In my tour to Vermont, last fall, I had frequent opportunities to preach to large assemblies, and also to converse with many who appeared desirous to know the truth. By letters frequently received from that quarter, it appears that, in several instances, lasting good will be the result. I had many old acquaintances in Vermont, who had never seen me since my change of sentiments took place. During my Ministry there in the Old Church, I had had several, what they called, wonderful religious revivals under my preaching, which brought between two and three hundred to acknowledge Calvinism in the most rigid sense, and to make a public profession of religion. I had instructed about twenty young men as students in divinity; I had missionated a part of every year for about nine years, by appointment of the General Convention of Presbyterian and Congregational Ministers in Vermont, annually made; I had been Editor of a Monthly Magazine five or six years, and one of the Trustees of the Missionary Society; I had often attended councils, and preached ordination sermons; my Calvinism was supposed to be as fixed as the basis of the Andes, as unalterable as absolute predestination. An inconceivable variety of representations and misrepresentations had been circulated, concerning the new sentiments I had embraced. Owing probably to these circumstances, people flocked from every quarter to hear what the babbler would say. Their curiosity was amazing. Some, who had formerly been my best friends, were almost afraid to hear me. Very few of them refused, because they apprehended it would be setting a bad example. Hence they could take a seat, in the evening, where they supposed they should not be noticed. But it was gratifying to find, that numbers, who would not formerly hear me preach Calvinism, would now hear me preach the New Church doctrines, and approve of what they had heard. It was also gratifying to find, that not a few even of the Calvinists, and professors too, and also respectable gentlemen, acknowledged that the doctrine of the Tripersonality was false, and the doctrine of the Divine Humanity true. This led others to say, that the Church could not be put again where it had been, in seven years, if ever.” {412}
The following extracts from the reports of the delegates to the Convention, present a cheering view of the state of the New Church in the most considerable cities of the Union.
“In Baltimore, the Church has received but a small accession of members for the last year: it is, however, consoling to reflect, that the greatest degree of harmony and Christian affection still prevails among them all; and they are not without hopes, that their orderly and peaceable conduct has had a pleasing and happy effect on all their fellow-citizens, and that the good seed sown here, from time to time, will, ere long, burst through the cold clods of sectarian prejudice, and appear in all the beauty of celestial verdure.
“In Philadelphia, more than ordinary attention has been excited in the public mind towards the doctrines of the New Dispensation, in consequence of their cordial reception by the Rev. Manning B. Roche, an Episcopal Clergyman, who made a public avowal of his faith, and, at the same time, resigned his pastoral charge over a numerous congregation. He has ever since preached in two different places, in the northern and southern section of the city, to large and attentive auditors. As these things have increased the number of inquirers, it has had the effect, naturally, to increase the number of hearers in the Temple, some of whom, under the divine blessing, will be brought to perceive the internal truths of the Divine Word, and the absolute necessity of a correspondent life. Several applications to join the Church have been lately made.
“In Frankfort, the Church is in a promising state. The late Rev. Mr. Boyle, with the assistance of two of his members, had been in the habit, for the last two or three years, of steadily attending eight or ten different stations, in a circuit of ten miles, and preaching the heavenly doctrines of the New Jerusalem. Since the decease of our Rev. brother, the two members above alluded to still continue their visits, at stated times, with acceptance and increasing success.
“In Greensburg, (Pa.) the blessings of the Second Advent have been realized by several devout and pious Christians, who are alike diligent in ‘working out their own salvation,’ and assisting others in the same important duty. They do not hide their light under a bushel, but let it so shine before men as to enable many to see their good works, and glorify God.
“In New Jersey, the prospect is very encouraging. A Society of Free-will Baptists have lately published a hymn-book, to which are attached the articles of faith as held in the New Jerusalem Church; and during the absence of their preachers, some of the New Church writings are read in public, by one of the members, as a substitute for a sermon. At Morristown, in this State, Port Elizabeth, and several other places, the readers are increasing, and much inquiry is excited.
“In Trenton, the Rev. Mr. Boswell, who had been sixteen years Pastor of a Calvinist Baptist Society in that place, has cordially and fully received the doctrines of the New Jerusalem, and announced that fact to his congregation, in a pamphlet of twenty-four pages. Here was another painful separation of a beloved Pastor from a flock, who looked up to him as to a parent and a friend. Many of them will still adhere to him from personal affection, and several others from a love of the new doctrines.
“In the City of New York, the Society is considered to be in a flourishing state; and though the additions to their numbers during the last year has been inconsiderable, yet it is believed that the state has been progressive. More zeal (or interest in the cause) has begun to manifest itself, flowing from an increased love of the truth, and a desire that its influence should be brought down into the life. The Society consists, at present, of fifty or sixty adult members, of whom about thirty are communicants. The chapel, where the Society meets for worship, is respectably attended, and sometimes well filled with attentive hearers. There are a few new readers, some of whom are much interested.
“From the Society at River-Head, on Long Island, no intelligence has been received. It is believed, however, that their interest in the cause is unabated, and that they avail themselves of every opportunity to advance the Church in their vicinity.
“At New Hartford, near Utica, in the State of New York, is a very zealous receiver of the new doctrines, Mr. William B. Coply, who is in possession of all the writings, and whose endeavours to obtain readers have been attended with some considerable success.
“At Ithaca, in the county of Tompkins, in this State, Mr. Howland Greenhill, a cordial receiver of the new doctrines, is actively engaged in propagating them among the lovers of truth in his vicinity. {413}
“In Boston, the Society has been increased by several additional recipients; it has been recently incorporated, and the number of its members is now about forty. They have a social and circulating library, which contains several sets of the principal theological works of Swedenborg. There are many attentive and interesting readers in different parts of the State.
“In Bath, in the State of Maine, there is a flourishing little Society, from which no delegate or communication was received by the present Convention. From private intelligence, however, we learn, that their prospects are brightening, and their zeal increasing.”
Here we have several fresh instances of those valuable and extensive accessions to the New Church, by which its progress in America has latterly been so much distinguished. We find that it is there no uncommon thing for Ministers in various sections of the Old Church,- men educated for the office, and of experience in it, to embrace, and avow their adhesion to, the sentiments of the New Church; and even, sometimes, for whole Societies to come over with them. These things seem to indicate, that in America there are fewer obstacles to oppose the reception of genuine truth, than in the old Continent. Perhaps it may be regarded as the Galilee of the Christian Palestine,- a region more remote from the centre of religious corruption; and where therefore it is easier for the Lord in his second coming to find disciples, than in the “wilderness of Judea,” and its capital that great city, whose name is,” not Jerusalem, but “Sodom and Egypt.” May the vine of the New Church flourish there indeed, till from the Atlantic to the Pacific Ocean, and from the upper Lakes to the Terra del Fuego, all its inhabitants rejoice in its shade! Indeed the New Church cannot fail to prosper and flourish, while its members continue to be guided by that excellent spirit of love, wisdom, and zeal, which has hitherto manifested itself in all their public proceedings.
Of a late visit to England by the Rev. Maskell Mills Carll, of Philadelphia, the Editors of the Intellectual Repository give the following just and interesting account.
“The most pleasing information that we have to lay before our readers, or rather, of which we have to preserve a record, the fact being already known to our readers in general, is, that the Societies in England have, during the last three months, been refreshed and edified by the presence and discourses of the Rev. M. M. Carll, Minister of the New Jerusalem Temple at Philadelphia, in the United States of America. Our brethren in America have often afforded us high gratification, by the accounts we have obtained from them, of the efforts they have made for the propagation, in that vast Continent, of the sacred principles of the New Church, and of the success with which their efforts have been attended. We have often felt cheered in our labours by knowing that we had such affectionate coadjutors in the New World; and without any personal acquaintance, we had insensibly contracted for them a high degree of respect and affection. Thus prepared, to be favoured with the presence of one of those, ‘whom unseen we loved,’ was a high enjoyment indeed; especially when the individual visiting us proved to be one, who, had we even never heard of him or his brethren in America, would soon have gained our highest esteem by the worth of his own character. The cause of Mr. Carll’s visit was, the hope that it might be the means of restoring his health. He had been held suspended, for months, between life and death, by the attack of a typhus fever; and as he continued to languish without any certain prospect of recovery, his physicians prescribed a sea-voyage, as the most likely means of giving a decided turn to the disorder. Happily the event was successful. Long before his arrival in England, Mr. Carll had begun to be a convalescent. {414} Though still having the air of a man weakened by sickness, he has also continued to gain strength during his stay in this country; and we may hope, by the divine blessing, that, by the time he has completed his voyage homeward, he will be himself again. He arrived at Liverpool about Christmas last; and after spending one Sabbath there, and two at Manchester, and preaching on each, highly to the edification of his auditors, he came on to Derby, where, likewise, he preached on two Sabbaths, and also visited the rising Society at Chelaston: by which exertions, we understand, that the cause of the New Church in those parts was much strengthened. From Derby he came to Birmingham, where he preached on one Lord’s day with the same happy result: and then, after spending a day or two with the venerable Mr. Clowes, at Leamington, he arrived in London. Here he preached on one Sabbath, morning and evening, at each of the three places of worship, and also once at each of them on an intermediate evening; and all were much delighted with the luminous views and pathetic appeals which composed his discourses. He also paid a visit of some days to Brightlingsea, and preached there five times. He was received among that affectionate people with transport; and, from all that we have since learned, the Church there seems to have made all advance in consequence of his visit, greater than had ever before resulted from any single effort. He finally quitted London on the 12th of March, intending to return by Birmingham and Derby, to Manchester, making a short stay in each; and we understand our friends in Lancashire intended to engage him, as far as his time would permit, to visit the Societies in that neighbourhood. Altogether, we regard his visit to this country as being productive of much good. We have not only been edified by his preaching, but we naturally looked at him as a specimen of our brethren in America; and finding him as a most excellent specimen,- one who, in any country, and in any Society of my country, would do credit to the character of the New Church Minister and the New Church Man,- we feel the bond of union between the Church in the two nations drawn much closer than before. All who heard him preach, and still more, all who enjoyed the pleasure of his Society, were much impressed by the unaffected simplicity, and with the deep feelings of piety and rectitude, which in him are so happily combined with highly respectable talents. Altogether, he entirely won our hearts: and he will carry back with him to America the sincere prayers of all his English brethren, that he may there long flourish, in the enjoyment of every blessing, to promote the advancement of that Church, of which he is so decided an ornament.”*
* At River Head, Long Island, New York, the Rev. Mr. Carll was removed to the spiritual world, on the 25th of September, 1856. He was born on the 20th of December, 1783, and was consequently 73 years of age. His ancestors were Swedes, and settled in Philadelphia. He was ordained on the 31st of December, 1816, by the Rev. Mr. Hargrove, of Baltimore; and immediately became the minister of a recently- formed Society in Philadelphia, where a Temple had been built by one of the members, Mr. William Schlatter. In consequence of failing health, he, under professional advice, visited England in 1824, in the hope of receiving benefit from the voyage. This hope was realized, and his services preserved to the Church for more than thirty additional years.- ED.
The New Church, like its predecessor, the Primitive Christian Church, is destined, or rather permitted, by a wise and merciful Providence, to suffer persecution, not only by assaults levelled against its doctrines, but even against the persons and external worship of its professors, though (thanks to the liberal spirit of the age in which we live) this latter is a case of rare occurrence. A letter from a member of the Society formed at St. Helier’s, in the island of Jersey, details the following particulars.
“In respect to the progress of the New Church in this place,- we have not lost a single member, and are occasionally increased by one or two at a time. We have undergone some persecutions lately, in attempts to annoy our devotions by most outrageous behaviour, and even attempted violence, such as throwing stones, detonating balls, &c. We have been obliged to demand the protection of the police; and from this and other prudential measures, we are now again left to quietness and peace.- A branch of this Society has arisen at Weymouth, where, a few Sundays ago, fourteen members assembled for the purpose of reading the writings of our illuminated scribe, and prayer. I have reason to believe, from what I have heard, that there are one or two, who, after further study, may become useful labourers; and this may extend to further ramifications; so that, by the blessing of the Lord, our labours, we trust, have not been altogether useless. {415} Our members increase in zeal and firmness, and if our worldly means increased in proportion, a place of worship would soon be erected. Our whole Society, including children, consists of about thirty, every one of whom would be baptized, if they had it in their power. At some future period, some ordained Minister may visit Weymouth and this island: it would certainly tend much to consolidate the Church.”
It appears, that the little society at Weymouth is also undergoing some trying persecutions. A letter has been received from Mr. Nobbs, who acts as their leader, stating an obstinately continued effort, on the part of some violent characters, to compel them to discontinue their meetings: their windows and benches have been broken, and even personal violence attempted. When this commenced, they had given the notice required to the Bishop’s Court, but had not received their certificate; so, on complaining to the mayor, no redress was obtainable; but he advised them to leave preaching to “college-men,” and intimated, that they might think themselves well off, that he did not make them pay any penalty. When they had obtained the certificate, the violent interruptions being continued, they complained again; when they were told, that nothing could be done for them, unless the leader had a personal licence.* Mr. Nobbs, both now and on the former occasion, professed his readiness to comply with whatever the law required; but was told, that he could not be permitted to do so till the Quarter Sessions. The populace, considering that they have the mayor on their side, continue their outrages. Perhaps the letter of the law may be against our friends, but certainly the whole proceeding is very disgraceful to their enemies. As, however, persecution always produces sympathy, and occasions inquiry, good, no doubt, will result from it in the end; and we think it must be in some measure owing to the notoriety thus occasioned, that our friends’ meetings are at present attended by from two to three hundred persons.
* Not now necessary.-ED.
But the spirit of persecution is to be found in other places also. In consequence of the missionary visit of Mr. Noble to Norwich last July, and its effects, a publication was sometime after issued by the Rev. G. Beaumont, of that city, entitled, The Anti-Swedenborg; being a production of the same character as that of Mr. Pike of Derby, but glossed over with some affectation of moderation. The friends of the church at Norwich were very desirous that Mr. Noble should give it an answer; but as his engagement in preparing for publication his Lectures at Albion Hall, in London, rendered him unable to do this immediately, the following advertisement, to account for the delay, was inserted in the Norwich papers of the 6th and 13th of March: {416}
“The public are respectfully informed, that a late calumnious publication by the Rev. G. Beaumont, entitled, The Anti-Swedenborg, will receive an Answer by the Rev. S. Noble, as soon as he has completed a work, which he has now in the press, on the Plenary Inspiration of the Scriptures, and in Refutation of Infidel Objections against them.”
To this advertisement Mr. Beaumont, in the next week’s paper, printed the following elegant and modest reply:
“Notice to the Public, That if any CALUMNIOUS SWEDENBORGIAN will produce a Rational Answer to my Book, entitled; The Anti-Swedenborg, I hereby promise to give such answer all the attention it may merit; but if an answer makes its appearance, being written by an Ignoramus or a Madman, (a very possible case,) I shall then deem it my duty to treat the author of it with neglect, and his publication with contempt.
“Ebenezer Chapel, Ber Street, G. BEAUMONT.”
Norwich, March 18, 1824.”
So much for Anti-Swedenborgian liberality!
The following information from America is important:
“I gave you some account of the Abingdon Society, and Mr. H.; he has since been ordained to the Ministry, and they are going on well. The Rev. Mr. Weeks continues his labours of love and use, and the Lord blesses them abundantly. We hear from him very frequently and he always cheers us with something consoling.
“We have had an application from a Society in and near Wooster, State of Ohio, consisting of forty persons, desiring that Mr. S. might be ordained their Minister, to administer the ordinances of baptism, the holy communion, and marriage. We have authorized the Rev. David Powell, of Stubenville, Ohio, to perform that duty. This Society was unknown to us twelve months ago.
“I have one more remarkable proof, that the Lord works by means in his New Church, and that truth is dealt out according to the state of the recipients.
“Above five years ago a person called on me for some of the writings of E. S. He informed me, he understood we held ideas similar to his own, on the Divinity of the Lord, and he wished to investigate them. I entered into conversation with him, and endeavoured to explain our views fully and generally on the subject of our doctrines. He appeared well pleased, and I gave him a good stock of our books, among which was Mr. Hindmarsh’s Seal on the Lips. I saw him again in the course of some months, and he said the books were liked, and his people were reading them: he was a Free-will Baptist Preacher. I saw him once after that in the same year, and gave him some more books. From that time, until about two months ago, I never saw him; I met him by accident; he informed me they had two considerable congregations in the State of New Jersey, one about six miles from Philadelphia, the other about twenty miles off; that when he was absent, and they had no preacher, they frequently had one of their congregation to read from the Seal on the Lips for them; that their creed was taken principally from that valuable book, and their hymns from our collection of hymns; that they had published a large edition of fifteen hundred hymn-books, in which the doctrines of the New Church were set forth, and they had nearly disposed of them all, and that it was their intention to re-publish the Seal on the Lips very soon. These people are now performing a great use; they are an intermediate link in the great chain between the New and the Old Church; they can approach people that we cannot get at, and who in time will seek the Lord in his true Church without fear.
“The Society of Free-will Baptists at Frankfort, about seven miles from the city, increase in numbers, and love and zeal in the New Church. I think you have been informed of their having embraced our doctrines; they still retain their name of Free-will Baptists, and baptize by immersion, but they are full believers in the Divine Humanity of our Lord, and the resurrection of the spiritual body, the internal sense of the Word, &c.; and we make no doubt, ere long, they will assume the name of New Jerusalem Baptists. But why should we dispute with them about names, or form in baptism? For my part, I expect to see whole congregations of New Church men, worshiping the ford Jesus under the form in which they had been educated and accustomed; and let that be Methodist, Quaker, Presbyterian, or Baptist, it will make no difference in the sight of our Lord, for he looks at the heart, and not at the form. We look forward with great confidence to an increase in the New Church from the Ministers of the Old Church: we know of many at present, who are reading the writings, and are favourable, particularly to the Doctrine of the Lord, and which, once received, is as a leaven to leaven the whole lump.” {417}
A letter from Dr. Emanuel Tafel, of Tubingen, in the kingdom of Wurtemberg, states the following particulars, which will be found highly interesting:
“I return you many thanks for the ready kindness you shewed me in answering all my questions in yours of the 6th of May last. Your advice and remarks are most interesting, as I had been a long time alone, and entirely ignorant of the state of the New Church; and as the reports which I found, in books, were old, I was desirous of entering into correspondence with a member of the New Jerusalem Church, and to connect myself with it, but I had no direction. A feeling, which I could not account for, prevented me from avowing my attachment to its doctrines, not having the power to defend them, any more than to defend myself, especially against mortifying accusations: not that I was deterred by the fear of man, but I was afraid of profaning the holy cause, and of being wanting in argument to defend it effectually: it is too sublime a cause to trifle with, and not to be able to say all in its support. When I began to study the Theology, there fell from my eyes, as it were, scales! I was soon convinced that the doctrine is true; and this conviction was increased as I was reading the 1st chapter of the Arcana Coelestia (for we have here in the library of the University, the 1st vol.). From that time I found myself at liberty to speak of Swedenborg, but only to those who asked for information about him, as it was a rule with me to be silent on the subject, defending the doctrine by reason or the Word. Dr. Steinkopff, of London, was at Stutgard; I went to see him on purpose to get information; he appeared so liberal, that I thought I could ask all questions I so much wished to be answered respecting the friends of Swedenborg (as it was the purport of my journey): but I got no information whatever from him. A At last I wrote to the Exegetic Society*, for it was the only direction I had: no answer came. To Mr. Steinkopff, and some others who had asked me, I had acknowledged my belief in the truth of Swedenborg’s writings; it became more and more public. My Ecclesiastic superiors questioned me on the subject; and I answered in the affirmative. They then asked, Did I believe all the Memorable Relations, and all he said he had seen and heard in heaven? I said, Yes. Some of them told me, that I could not in conscience continue in the Ministry of the Church of my country. They gave notice of this to the Consistory or Ecclesiastic Court. I was resolved not to withdraw from Ecclesiastic functions, but to do nothing against my belief and the Lord’s commandments. I felt that the Lord would enable me to defend the holy cause. The time was fast approaching to take upon me Ecclesiastic duties; I asked leave of absence for a year, in order to visit Sweden, and collect all that I could to strengthen the cause; to examine with care all the circumstances of the life of Swedenborg, all that spoke for or against him, as I was persuaded that truth ought not to fear the light of a liberal inquiry. Before that time I had got acquainted with a few people more or less attached to the doctrines of Swedenborg; Mr. A., at Schorndorf, Notary, and Mr. P., Counsellor of Finances to the King, and his brother, with their families; likewise Mr. B., a Merchant at Redenburg. Dr. M., my friend, and some common people had got acquainted with the new light by me: all met at Stutgard; they were most of them against a journey to Sweden, wishing to try first at home a translation of some of the works. But we had no means, these people having nothing to spare from the expenses of their families; besides, a fit of illness prevented my setting off. So I was obliged to remain in my country, and nothing remained to be done, but to try to print by subscription a few of the books of Swedenborg, the most useful of which had never been printed here: 1st, The Doctrine of the Lord; 2nd, Respecting the Holy Scriptures; 3rd, Doctrine of Life; 4th, On Faith; 5th, Apocalypse Revealed; 6th, Last Judgment; 7th, Continuation; 8th, Divine Love and Divine Wisdom. After having asked the Lord’s help, I published the prospectus, (this prospectus I had translated into English, in order to send to your Societies, before I knew you, but I had no opportunity, neither any direction,) on the 17th December, 1821. It contains 24 pages 8vo., and Mr. G. has sent it to England, perhaps to you; it contains favourable testimony to Swedenborg, furnished by friends and others, and some enemies; the sentiments of Dr. Beyer, Hartley, Count Hopken, and General Tuxen, upon the merits of the writings, some account of their effects on the mind, and some remarks how to judge of them. The consequence was, that many people were more or less gained over in favour of Swedenborg; it made great noise. Dr. S. and some others wrote something in opposition, and had it printed: ‘Herod caused children of two years old and under to be killed.’ {418} I thought it necessary to defend the holy cause, which Dr. S. had depreciated with the public; so I caused to be printed, (and I do believe sine ira et studio,) on the l9th March, 1822, an answer that appeared in the Suabia Mercury. My end was in great part accomplished, notwithstanding there remained many enemies amongst those of exterior worship; they don’t know its doctrine, and are for the most part engaged in other pursuits, and nothing but the doctrine can dispel the darkness that encompasses those who are to be regenerated. I have only 110 subscribers, but I trust in the Lord that he will provide the means wanting. My aunt lent me as much as will enable me to print the books, No. 1, 4, and 6, and they will be printed this autumn, in two vols. The first Vol. I sent you by Leipsic, before I had your answer, because I could send it to you free of expense. If I had foreseen, before I began printing, that I should be obliged by the oppositions, &c., to make such a long preface, I should not have printed 3000 copies: however, the opinions were divers on the necessity for such a number; Mr. L., of Giessen, was vexed when I said I should only print 1000 copies of the former works, likewise of the 2nd vol., only 1000 copies, that were begun last year only with the 1st Vol.
* A Society which formerly existed it Stockholm.
“In England were sold, (according to a notice joined to the English translation,) in the first year, 16,000 copies, and we understand that the former impressions were smaller. I don’t know if my expectations were sanguine, but I am satisfied with the little success the publication of the last Vol. has had. If only one soul sees the true light, and finds heaven, it is dearer than a vast deal of money: what is money? The overplus of the impression will not be lost in any case, and may be given to the poor: but I trust that the Lord will forward his work,- I have no fear. We must think to continue the defence begun in the 1st Vol., and for that purpose I must have all the works of Swedenborg that I don’t possess, and likewise for the instruction of those who are more or less inclined to favour the doctrine. I avail myself of your obliging offer to get me what I want. I am obliged to stop without having said all I wished. Be so kind as to give my salutations to all, especially to the Rev. Mr. C.”
In another letter, Dr. Tafel continues the subject as follows:
“After having published my Prospectus, I sent it to the King, and to some of the members of the Consistory; to whom also I briefly stated the reasons for my undertaking, and declared that I had no intention to originate a party that should separate themselves from the Established Church of the kingdom. To the President, M. de Suskind, first Ecclesiastic of the kingdom, who had always been my patron, I wrote a detailed account of my belief in regard to the doctrines of the Trinity and of Redemption: and sometime afterwards, in the month of January, 1822, I paid him a visit. He received me with great cordiality: he told me that I was only a Sabellian, and that there were several Sabellians among the Clergy: wherefore I might be admitted to an ecclesiastical function. On his asking me whether I was willing to accept a vicarage, (which two Ministers had asked me before,) I told him, that I could not answer the question at that moment, but would afterwards make him acquainted with my determination. He then told me, that I must make my apology to the Consistory, for not having availed myself of the permission to travel, which had been granted me in compliance with my request. I accordingly sent in my apology to the Consistory on the 13th of February following. In this I said, among other things, that I was a Protestant, and, as such, could not acknowledge any other Rule of Faith but the Word of God; that, consequently, I could not subscribe, without reservation, to the symbolic books, the Formula Concordiae, &c., as I had some time before been required to do: wherefore, having lost the hope of becoming or remaining a Minister, I had undertaken the before-mentioned publication, as a means of reviving among men, their lost faith in the Holy Word, and the unity and purity of the Church, which had been torn in pieces among so many sects; and I requested them to excuse me from undertaking any office till I should have finished this work. On the 13th of February, also, the King issued a cabinet-order, directing, that a year’s time should be allowed me to correct my sentiments, and that I should be assured, that I should forfeit my rights to office, and to all ecclesiastical emoluments, first, If I did not put a stop to my publication of the works of Swedenborg; and secondly, If I did not promise, after my return from my journey, that I would not teach, either publicly or privately, the doctrines of Swedenborg, but, on the contrary, that I would teach the pure doctrine of the Established Church, and would withdraw from all communication with the adherents of Swedenborg. Upon this I declared in writing, to the Prelate, Dr. de Bengel, who was charged with the affair, that to make such promises was contrary to my conscience; that I held it my duty to be useful to mankind as far as my abilities would permit, and that I was persuaded that I could not discharge this duty better than by publishing the writings of Swedenborg; that I therefore held it to be my duty to go on with their publication, and not to allow any motives connected with my temporal means of subsistence, to have any weight whatever in influencing my determination in such a case as this. {419} After this, I devoted all my labours solely to the holy cause, without entering into any office, till the Librarian of the University resigned his situation, which I then undertook, in conjunction with various other duties. These functions were provisionally conferred upon me for a year, the 1st of October, 1824: should I be definitively appointed to them, they will afford me extensive means for the defence of our cause, without taking up the whole of my time.
“In Wurtemburg, our numbers increase, though slowly. In Switzerland, four Societies have been formed since January, 1824. I am aware that it is believed in England, that they are mixed with Mystics; but I can aver, from the frequent correspondence which I carry on with them, that they do not reckon the Mystics as belonging to them, and that the Societies consist of those only who have entirely adopted the doctrines of the New Church. All of them, probably, may not have a perfect knowledge of these doctrines, especially of the spiritual sense of the Word; but this is only because they have been without German translations of the works in which it is delivered. They only possess, on this subject, the first volume of my translation of the Apocalypse Revealed. They have followed the most essential part of the advice given them by your Societies, namely, to raise a permanent fund for defraying the expenses of printing. They have already contributed for this object more than 700 florins [between L50 and L60]; a small sum, indeed, in reference to the magnitude of the object for which it is subscribed, but a great deal for these poor people to raise, who had pinched it out of their stomachs.- The Lord be with us!”
Towards the close of the year 1823, Mr. Robert Hindmarsh having signified to the Society in Salford, Manchester, of which he had been the Pastor for about thirteen years, that he was desirous of resigning his charge, and retiring from the usual labours of the Ministry, a numerous and respectable meeting of the Trustees and Members of the New Jerusalem Temple in that place, was held on the 2nd of April, 1824, when a very elegant and chased SILVER CUP was presented to him, as a testimony of affection and gratitude for the services which he had been enabled to perform to that Society in particular, and to the Church at large. On the cup was engraved the following inscription:
“Presented by the
Members of the New Jerusalem Temple,
Salford, Manchester,
to the
REV. ROBERT HINDMARSH,
the undaunted Champion of the New Church,
As a grateful and affectionate Tribute of their Esteem, for his valuable Services during his Ministry; and for his disinterested and unwearied Zeal in the
Promulgation of the Heavenly Doctrines of the New Jerusalem,
for upwards of Forty Years. April 2nd, 1824=68.
JOHN BARGE, JOSEPH LOCKETT,} The Committee.”
FRANCIS GOADSBY, THOMAS AGNEW,}
The Committee on this occasion stated to the public,
“That this trifling memorial was the unanimous and affectionate gift of the whole of the Trustees without exception, and the Congregation in general; and that it was with the deepest regret on their part, that Mr. H. was withdrawing his valuable services from them.”
A very interesting circumstance, connected with the subscription for the Cup, ought not to pass unnoticed. {420} The Children of the Sunday school petitioned to contribute their mites; and they were allowed to give one penny each.
The successor to Mr. Hindmarsh is Mr. David Howarth, a gentleman of unimpeachable character and great ability. He now performs the Ministerial duties in the Temple in Salford; and there is every reason to hope, that the permanence and union of the Society will not be endangered.*
* Mr. Howarth was ordained on the 12th of August, 1824. He died at Manchester on the 25th of December, 1856, aged 67.- ED.
It certainly does not become me, as the person referred to in the above testimonial of affection and respect, from a Society, which I shall ever remember with feelings of the deepest gratitude, to say one word of the services performed to the New Church by so humble and weak an instrument as myself. Yet I cannot allow the present opportunity to escape, without expressing my obligations to those gentlemen who first proposed, and to the other members of the Society and Congregation who so readily concurred in, that Tribute of affection to me their late Pastor, the memory of which, combined with many other proofs of their kindness, no length of time, no change of circumstances in this eventful life, can ever eradicate from my mind. I have abundant reason to believe, that I was both loved and esteemed not only by every individual of the Society to which I particularly ministered, but by a wide circle of friends in the country surrounding the town of Manchester, to whom I paid occasional visits in the discharge of the duties of my official situation: and I am sure, that the affection manifested by all of them to me was on my part reciprocal, and equally sincere. The friendship on both sides rested on the acknowledged reception of those heavenly doctrines of Divine truth, which will ever consociate men together in one common bond of spiritual and indissoluble union.
The Eighth Report of the Manchester Missionary Society is, as usual, replete with gratifying information. Though the Committee have, for some time past, been obliged to limit their attention to those societies which are situated in the more immediate neighbourhood of Manchester; and have also been deprived, from various causes, of the services of several valuable Missionary labourers, they are yet happy to state, that all the societies included within their limited circle, continue to meet together in a state of harmony and order. They have not, indeed, accomplished all they could wish; yet they have reason to believe, that, under Divine Providence, and aided as they have been by the zealous co-operation of the several Missionaries and Auxiliaries employed in the work, they have been instrumental in stimulating some societies to greater exertion, in adding strength to others, and in enabling all of them to look forward, with a degree of confidence, to their future establishment on a permanent basis. {421}
From the Second Report of the New Church Free School Society it appears, that the school has been conducted with regularity and diligence; and that the progress, which the scholars have made, in the branches of education provided by the institution, particularly in that for which the school was more particularly established, namely, the acquirement of a knowledge of the doctrines of the New Church, promises to realize the expectations of its friends and supporters. Since the publication of the Report, measures have been taken greatly to extend the operations of the institution; and the Society have determined to employ all the resources in their power to erect a school-room capable of accommodating 200 scholars; for which purpose a suitable piece of ground has already been taken, and there is reason to hope, that, before the next anniversary, that number of children will be in the establishment.
A communication from Sweden of a highly important character has been received from Dr. Knoos, Professor of Oriental Languages at Upsala, who is a member of the Royal Commission for a new translation of the Holy Bible into Swedish. He has been for thirty years studiously applying his mind to the internal sense of the Word as revealed in the writings of Swedenborg, and at the same time, and in connexion with it, to the Hebrew and other congeneric languages of the east. The result of his labours may prove to be of great value to the receivers of the heavenly doctrines. It consists, first, of the original Hebrew of those books, which together constitute the Word of God; by the side of this, verse by verse, is placed a translation into Latin; and below, on the same page, the internal sense, collected from all parts of the Theological Works of our Author, with critical, historical, and philological remarks by the Professor himself. In his extracts from our Author, on which he appears to have bestowed great labour and research, he confines himself strictly to the internal sense, without introducing the confirmations or the explications of doctrinals; by which the internal series is preserved unbroken, or presented to the mind as a whole, and the attention is not weakened by reference to other subjects. Of this work he has sent over to England as specimens, a chapter of Genesis, and another from Isaiah. To accompany and complete the work, it is his intention to publish two others; one, the Representatives and Significatives of the Word, in alphabetical order; and another, entitled, Spiritual and Celestial Ideas, likewise alphabetically arranged. It is supposed, that the Holy Word will consist of seven or eight volumes, and the others of four or five. {422}
The undertaking, as stated above, is certainly a task of Herculean tabour, and will require uncommon abilities as well as very liberal support, to execute it in the manner proposed. From the Prospectus and Specimens, which have appeared in the Intellectual Repository for January and for April, 1825, confident hopes are entertained by some distinguished members of the Church, that the learned and worthy Professor will, sooner or later, be enabled to complete his design. But, on the other hand, considerable doubts, as to the accuracy of the proposed new translation of the Word, have arisen in the minds of several intelligent and learned individuals. One of these, under the signature of H. T.*, in the Intellectual Repository for October, 1828, p. 308, &c., makes some critical and judicious remarks on the Professor’s Prospectus and Specimens, chiefly with a view to vindicate Swedenborg from the charge brought against him, by the Professor, of having made erroneous translations from the Hebrew, in consequence of his not being thoroughly skilled in that language. The charge is successfully rebutted, and the writer is entitled to the thanks of the Church for the able manner in which he has supported the character of Swedenborg both as a sound Hebraist and an inspired theologian.
* The late Henry Tulk, Esq.
In addition to what the writer, above alluded to, has so conclusively advanced, he might justly have availed himself of the testimony of those who were well acquainted with Swedenborg, and speak in the highest terms of his proficiency in the learned and other languages, as well as of his unrivalled attainments in the various sciences. Count Hopken, many years Prime Minister to the King of Sweden, who was particularly intimate with Swedenborg, in a letter addressed to General Tuxen, distinctly asserts, that “he was without contradiction probably the most learned man in his country, and in his youth a great poet; well acquainted with the Hebrew and Greek; an able and profound mathematician.” See Appendix to the New Jerusalem Magazine for 1790, p. 268. Mr. Sandel also, a member of the Academy of Sciences at Stockholm, in his Eulogium, delivered in the Great Hall of the House of Nobles, on the lately-deceased Emanuel Swedenborg, openly declares, that “he was very well versed in the Eastern and European languages.” And in the account of Swedenborg’s Life, given in the New Jerusalem Magazine for 1790, p. 48 and 49, it is stated, that “he was a man of most profound learning;” and that, “besides the learned languages, in which he was well versed, he understood the French, English, Dutch, German, and Italian.”
It is, however, pleasing to observe, that a gentleman in the Professor’s situation of life, should have found his mind so powerfully affected by the writings of Swedenborg, as to devote so much of his time and attention to their interesting contents. {423} His parents having both been receivers of the new doctrines, he was, as might be expected, in his earliest youth introduced to a knowledge of them; and from his own account it appears, that, “when his understanding was a little matured, he was struck with the extraordinary light and evidence of the Divine truth, with the simplicity of the style, and above all with the celestial innocence and love that breathed through the whole.” He soon perceived how much depended on the internal sense of the Word, which he would study for the purpose of being enlightened and purified by it. “But,” says he, “there were great difficulties to be overcome before I could understand it. I made extracts from the writings of Swedenborg, but they were without order, and I could make no whole of them. I then directed my studies to the Oriental languages, that I might understand the original: and though I heard objections raised against Swedenborg on account of his imperfect knowledge of the Hebrew, I was convinced in my soul, that his revelation was true and from the Lord himself; but I dared not speak of it, because I could not prove it. Now that age has given me more experience, and now that I am acquainted with the sentiments of the learned, and know the value of several philosophical systems, I am convinced of, and confirmed in, the truth. The time seems to be arrived for communicating my thoughts more openly to the world. My friends know how much I esteem the doctrine of the New Church; I speak of it freely with the young men who come hither to study and I find the most part of them very susceptible of the truth. But nothing seems to me of more importance than the work, the publication of which is the chief object of the present letter.” He then describes the manner, in which he proceeded with his work, and expresses his conviction, that, were it printed, it would be found extremely useful to the whole Church of the Lord.
Tribute of Affection and Respect to the Rev. Manoah Sibly.- The Society of the New Jerusalem Church, in Friars’ Street, London, at a public and friendly Anniversary Meeting, held in the month of June, 1824, under a strong impression of grateful and affectionate regard, presented their worthy Minister, the Rev. Manoah Sibly, with a very elegant and superb SILVER Cup and COVER, richly chased, and emblazoned, on the one side, with a Bible surmounted with glory, and the words, “Behold, I make all things new;” and having, on the other side, the following inscription:
“Presented to
THE REV. MANOAH SIBLY,
by the
Members of the Society worshipping at Friars’ Street,
London, under his Pastoral Care,
As a small Tribute of their Affection and Esteem, for his unwearied and gratuitous
Exertions in the Cause of the New Jerusalem Church, for more than
Thirty-Six Years. 31st May, 1824=68.” {424}
At the foot of the Cup are engraved the Family Arms of Mr. Sibly; and under the bottom of the same, the following names:
E. CHAMBERS, RICH. PIMLETT}
J. GOLDING, W. MOLINEAUX,} Committee.’*
J. MALINS, }
* This Cup now forms part of the Communion Service, used in Argyle Square Church.- ED.
The Seventeenth General Conference assembled in the New Jerusalem Temple, New Hall Street, Birmingham, on Tuesday, the 10th day of August, 1824=68, and continued its sittings, by daily adjournments, till Saturday the 14th day of the same month. Nine Ministers and twenty Representatives of different societies, were present, besides a number of other individuals. The Rev. SAMUEL NOBLE was unanimously chosen President, and Mr. J. S. HODSON, Secretary.
The various Reports and communications that had been received, having been read, a Committee was appointed to select such parts of them as might be deemed proper to be inserted in the Appendix to the Minutes.
The Committee appointed by the last Conference to prepare a General Liturgy, presented their Report, when it was Resolved,
“That the materials prepared by the Liturgy Committee be referred to the Ministers of the New Church in London, (including Mr. Hindmarsh,) to arrange the draft of the Liturgy with all convenient speed; that the draft be then submitted to the Ministers at Manchester for their remarks thereon, and that it be finally returned to London, be re-examined by the London Ministers, and be then printed and circulated as the General Conference Liturgy.”
The Report of the Hymn-Book Committee having been received, it was Resolved unanimously,
“That this Conference experience high gratification in beholding the completion of a work, which, they have every reason to believe, will, by the divine blessing, be found eminently useful in adding to the delight attending the public service of the Church; as well as in conducing to the edification of individual members; and that they feel grateful to the Lord for having raised up instruments to perform such a work, and for having supported and strengthened them to bring it to a conclusion.”
It was also Resolved unanimously,
“That the said work be adopted as the General Conference Hymn-Book; and be recommended for use in all the Societies of the New Church in the United Kingdom.”
A Committee having been appointed to procure information respecting the best mode of keeping Registers of Baptisms, and their Report having been read, it was Resolved unanimously,
“That it is absolutely necessary that uniformity in the mode of keeping such Registers should be established in all the Societies of the New Church in England.”
The Conference then proceeded to consider the best Form of registering Baptisms, and unanimously adopted one similar to that used by the Established Church of England, but adapted to the case of Dissenters, and recommended the same for universal adoption by all the Societies in England. {425}
It was further Resolved unanimously,
“That, as regularity, as well as uniformity, is of indispensable necessity in the keeping of Baptismal Registers; as also the exercise of due care in regard to the certain and safe custody of the Register Books; all Ministers and Leaders of Societies be strongly urged to attend thereto; and that the remarks upon this subject in the Report of the Baptismal Register Committee (as printed in the Appendix to the Minutes) be recommended to their particular attention.”*
* There is in the estimation of the courts of law, a difference between the Registers of the Baptism and Burials, kept by the Church of England and those kept by Dissenters. Regularity in keeping the former is secured by laws enacted for the purpose, and therefore are considered in law as authentic records; but the Registers of Dissenters obtain credit in proportion to the regularity with which they appear to be kept.
“Two distinct things, both of great importance, respecting the keeping of Baptismal Registers, here come to be considered, namely, UNIFORMITY, and REGULARITY.
“I. Though the law only considers the Registers of Dissenters as private documents; yet the Courts receive them with less doubt and scrutiny, according as UNIFORMITY exists in the mode of keeping the registers in the congregations of the same denomination of Christians. Dissenters who are united in a regular form of church-government, and hence are uniform in their documents, here possess, in the eyes of the law, a great superiority. In this respect, then, as in many others, the advantage becomes evident which results to the New Church from the regular holding of its Conferences, and the execution of the Conference Deed: but that these propitious circumstances may, in regard to the present subject, be productive of all their utility, it becomes necessary that the Conference should adopt a uniform method of keeping the Registers, and that this should be adhered to in all the Societies of the New Church, without exception. Certain it is, that when such uniformity is agreed upon, the Register of a Society which should deviate from it, would lose a great portion of its credit. The following remarks, from a pamphlet on this subject, appear to be important.
“‘The books of dissenters derive no credit from the public acknowledgment of them; nor has it been possible, from the diversity of sects, for the Courts to lay down any general rules respecting them. Each book must stand upon its own merits.- Each sect has its peculiarities, which prevent its uniting with other separatists. There is a still further sub-division among the Presbyterians, so called, the Independents, and Baptists; for among them every separate congregation is independent in the administration of its affairs, and does not consider itself amenable to any extraneous authority. Thus every little congregation may have its own regulations with regard to Registers, and no weight is derived from any general custom adopted by the whole body.- There are sects, however, which entertain a system of internal discipline and government; and their writings derive all the advantage, which is not small, that uniformity of practice naturally gives.’ After mentioning, as examples of such sects, the Quakers, Wesleyan Methodists, and Moravians, our author proceeds thus: ‘Now it is obvious, that those sects which act thus consentaneously, have, as far as regards internal regulations, greatly the advantage over those who adopt the independent scheme; and their records must obtain higher credit. Customs and established practices, will have their weight among mankind, in spite of scrupulous consciences. The courts will necessarily give more weight to a large confederation of men, adopting a systematic government, than to small and independent sub-divisions, one of whose first principles is a jealousy of any extrinsic authority. The sects who adopt the independent scheme, or who are only loosely united on the congregational plan, cannot expect to reap all the advantage which a federal system would give to their records. Whatever may be their respectability, it is too much to expect that an established principle can be subverted to let them in to partake of its advantage, merely because they see differently from others.’ On the additional credit which uniformity of appearance gives to such documents, the following remarks are obviously true, and very striking: ‘Uniformity is a strong recommendation of all documents. It saves the time of the Court, and does not oblige it to look into questionable principles. It brings with it an unsuspicious face, and is trusted as an old acquaintance. But, on the other hand, the want of semblance sets inquiry at work: suspicions are raised: flaws are frequently discovered: and the rejection of the document is the consequence.’
“Such then being the great advantage, not to say the absolute necessity, of uniformity in the mode of keeping Baptismal registers; the next subject of inquiry is, what is the best FORM for such general adoption?”
These forms of both Baptism and Burial, have been settled by the Conference, and will be found in the Appendix.- ED. {426}
On the subject of Burial Registers, it was also Resolved unanimously,
“That, as authentic registers of Burials are often equally important to the temporal interests of individuals with authentic Registers of Baptisms; it is recommended to those Societies of the New Church which have, or which may hereafter have, Burial Grounds of their own, carefully to keep such Registers, in a separate book.
The Second Annual Report of the London Trustees of the Conference, announced the transfer of Mr. Chester’s bequest, (which had purchased L3,200. 3 per Cent. Annuities) into the names of four of the said Trustees.
A Committee having been appointed by the last Conference to watch the progress of the Dissenters’ Marriage Bill, Mr. W. Malins, their Secretary, now reported what had been done by the Committee; and, in conclusion, that they had come to a Resolution, That it did not appear expedient to take any further steps in reference to the Bill then pending in the House of Peers. The same Committee was re-appointed, and recommended to attend to that and any other proceedings in Parliament, that may affect the interests of the Church.
The Conference, considering that registering Places of Worship, and obtaining Licences for Ministers, according to the laws in force concerning Protestant Dissenters, will save from severe penalties the owner of the place where worship is performed, the person officiating as a Preacher or Teacher, and the congregation resorting thereto, came to the resolution of inserting, in the Appendix to the Minutes, the necessary instructions for each of these cases; which are as follow:
“INSTRUCTIONS FOR REGISTERING PLACES OF WORSHIP, AND OBTAINING LICENCES FOR MINISTERS.
“Firstly.- As to Registering Places Of Worship.
“The Act of Parliament now in force (52 Geo. III. ch. 154, sect. 2.) for regulating the Registering, requires, ‘that the place where worship is intended to be performed, shall be certified to the Bishop of the Diocese, or to the Archdeacon of the Archdeaconry, or to the Justices of the Peace at the General or Quarter Sessions of the Peace for the County, Riding, Division, City, Town, or Place, in which such meeting shall be held.’ Application may therefore be made to either of these Tribunals for ‘a Certificate” of Registry, addressed to the Tribunal, from which the Certificate is intended to be obtained, as follows:
“To the Right reverend the Lord Bishop of (here fill up the name of the Diocese) and to his Registrar: or,
“To the Archdeacon of the Archdeaconry of (here fill up the name of the Archdeaconry) in the Diocese of (here fill up the name of the Diocese): or,
“To His Majesty’s Justices of the Peace for the (here fill up the blank with the County, Riding, Division, &c.) at the General or Quarter Sessions of the Peace assembled.
“I, (fill up the name) of (fill up the place of residence) in the County of ———- do hereby Certify, that (here fill up the description of Building, such as a Dwelling House) and Premises situate at ———- in the Parish of ———– in the County of ———– and now in the holding and occupation of (here fill up the person’s name) are intended to be used as a place of religious worship, by an assembly or congregation of Protestants; and I hereby request you to register and record the same, according to the provisions of an Act passed in the 52nd year of the reign of his Majesty King George the Third, intituled, ‘An Act to repeal certain Acts, and amend other Acts, relating to religious worship and assemblies, and persons teaching and preaching therein; and I hereby request a
Certificate thereof, for which I am willing to pay Two Shillings and Sixpence, in pursuance of the said Act of Parliament. {427} Witness my hand this ———– day of in the year of our Lord One Thousand, Eight Hundred and ———-
“The blanks in the above Form must be filled up to meet the circumstances of the case, copied on the second side of a sheet of paper, and signed by the person applying for the Licence. A like copy to be made on the 3rd side of the sheet, and underneath the following Form:
“I, (here leave three lines for the name and description of the person signing the Certificate) do hereby certify, that a Certificate, of which the above is a true copy, was this day delivered to me to be registered and recorded, pursuant to the Act of Parliament therein mentioned. Dated this ———- day of ——-.’
“Upon the above Document being delivered, or forwarded, free of expense, to the person who is required to sign the Certificate, with Two Shillings and Sixpence, he will fill up and sign the Certificate, tear off and return the second half-sheet, and then the place intended for worship will be duly certified.*
* Should any Rules be laid down by the persons authorized to grant such Certificates, of course they must be followed: the instructions above given are in conformity to the practice of several Dioceses.
“Attention to this subject will save from severe penalties the occupier of the place where worship is performed – the person teaching or preaching therein – and the persons forming the congregation. The persons assembling in such places will then be protected by law, as by the said Act 52nd George 3rd, ch. 155, sect. 12, it is enacted, ‘That if any person or persons, at any time after the passing of this Act, [29th July, 1812,] do and shall wilfully and maliciously or contemptuously, disquiet or disturb any meeting, assembly or congregation of persons assembled for religious worship, permitted or authorised by this Act, or any former Act or Acts of Parliament, or shall in any way disturb, molest, or misuse any preacher, teacher, or person officiating at such meeting, assembly, or congregation, or any person or persons there assembled, such person or persons so offending, upon proof thereof before any Justice of the Peace by two or more credible witnesses, shall find two sureties to be bound by recognizances, in the penal sum of fifty pounds, to answer for such offence, and in default of such sureties, shall be committed to prison, there to remain till the next General or Quarter Sessions; and upon conviction of the said offence at the said General or Quarter Sessions, shall suffer the pain and penalty of FORTY POUNDS.”*
* As it is not now necessary that the Minister or Preacher should be licensed, the instructions under this head are omitted.- ED.
After passing some other Resolutions relative to the Temple at Newcastle-upon-Tyne, the ordering of the Ministry, the New Church Free School, and sundry other matters, the next Conference was appointed to be held at Derby, on the second Tuesday in August, 1825=69.
The following Address, drawn up by the President, the Rev. S. Noble, concluded the business of this Conference.
“The Conference, in concluding their labours, feel desirous affectionately to address a few words to their brethren of the New Church throughout the kingdom. The design of holding an Annual Conference, is to unite all the recipients of the heavenly doctrines of the New Jerusalem in Great Britain and Ireland together; in order that the internal union, which must always exist among minds, however separated by distance of place, which agree in the first essentials of all real union,- similarity of sentiment on the great subjects of religion, and the reception from the Lord of goodness and truth of a similar kind,- should be confirmed by the bonds of external union also; that the scattered members should thus be brought into one body; and that the Church in this nation may thus obtain that strength which is best calculated to promote both its security and its advancement. {428} Government of some kind is indispensably necessary both in heaven and in earth and in every kind of society whether greater or less: but no government can exist where no society exists: hence the necessity that the New Church, including all the particular societies which compose it, should take measures for firmly, uniting itself together as one great society. The order, in which this is done, exactly resembles that by which man, considered merely as a natural being, when advancing from the state of solitary and uncivilized nature, wherein every individual, or at most every family, is independent of each other, and is a ready prey to every plunderer and invader, passes to that in which all the inhabitants of a country are connected as one body, forming a powerful State, and enjoying the comforts of civilization, and the security arising from mutual help. At the commencement of the New Church, when individual members and small Societies at first sprang up in different parts of the kingdom, its state necessarily resembled the former of those here alluded to: but it has long been a source of great satisfaction to every member of the New Church, who has its prosperity on a large scale at heart, to behold the efforts which it is making to advance to the latter state, and the growing desire, which has so greatly spread among its members, to realize the advantages of union. A great proof of this is afforded, first, by the establishment of the Annual Conference, and, secondly, by the increasing disposition to support the Conference thus established; which is evinced by the willingness with which Societies, which can support the expense, have sent Representatives to great distances from their own homes, and by the increasing number of communications by letter, which the Conferences, when assembled, have had the satisfaction of receiving. Go on, then, dear brethren, with the work so happily begun. Order should be a distinguishing mark of the New and True Church; for to her are made known, in a manner superior to what has been experienced under former dispensations, the true laws of order, and the necessity that everything that is good in itself, and intended to be permanent, should be arranged in order: for order reigns in heaven, and has its origin in the Lord, who is Order Itself. Let then order, the best that circumstances will admit, be introduced in all the Societies of the New Church, and especially in the great Society which is the aggregate of all the particular ones, and of which the Conference is established to be the organ. Continue then to support the Conferences, and to add to their rapidly increasing respectability, by sending your Representatives and written communications; and no doubt can be entertained, that the time cannot be far distant, when the New Church thus constituted must command the respect of all who behold her, and add to her other inducements to enter her happy gates, the charm that is inherent in visible comeliness and order.
“But while the great utility of establishing the New Church upon the principles of external order is thus affectionately pressed upon the attention of her members, let it never be forgotten, that these present an appearance outwardly, which requires also a living principle within. Internal order must govern the mind, to render external order truly beneficial to the individuals who unite themselves in it: and the laws of internal order are the commandments of the Holy Word. All this is well known, doctrinally at least, to all who have embraced the principles of the New Jerusalem; may it be loved as well as known, and practised as well as loved; and then Jerusalem will indeed be builded as a city which is compact together, whose strength and bulwark is the Lord.”
The Third Report of the London Missionary and Tract Society contains detailed narratives of visits by the Rev. S. Noble to Chelaston and Melbourne, by the Rev. T. Goyder to Brightlingsea and St. Osyth, and by Rev. M. M. Carll to London and Brightlingsea; with a notice of some of the beneficial results of Rev. S. Noble’s visit, last year, to Norwich; and a particular account of his lectures at Albion Hall, London; which he has since enlarged into an extensive work in vindication of the Plenary Inspiration of the Word of God, and in explanation of the true nature of the Holy Volume.*
* A second edition of this work was published in 1859. The title is, The Plenary Inspiration of the Scriptures Asserted, and the Principles of their Composition Investigated. With an Appendix, Illustrative and Critical.- ED. {429}
The notice respecting Tracts is very satisfactory. The Society is possessed of a series of valuable Tracts, which may be advantageously distributed to strangers after Missionary lectures, and thus be a means of perpetuating any good effect that may have resulted from the labours of those engaged in them.
The Seventh General Convention in America was held at Philadelphia, on Thursday the 3rd of June, 1824=68, and continued until Saturday the 5th of the same month. The Rev. JOHN HARGROVE was appointed President, the Rev. LEWIS BEERS, Vice President, and the Rev. M. B. ROCHE, Secretary. Various Resolutions were entered into, all tending to promote the spread of the new doctrines in the United States, and to keep up a friendly intercourse with their brethren in Great Britain.
For some time past a few readers of the writings were known to be living at Aylesbury, in Buckinghamshire; but now, it appears, they have considerably increased. Some months ago, two friends of the New Church from Bristol having settled for a short time at Aylesbury, the former receivers of the doctrines, encouraged by the accession, formed themselves with them into a committee of seven, and determined to make the subjects more known by holding reading and conversational meetings. They engaged a convenient room, and, to avoid confusion, issued tickets for admission. At their first meeting they were agreeably surprised to find a congregation of fifty persons assembled, many of whom went away pleased, and some seriously impressed. In about a week a second meeting took place, when full fifty bearers again assembled, and many went away for want of room: most who were present appeared to be gratified. These meetings have been so far blessed, that four persons have in consequence become receivers and zealous advocates of the sublime truths thus introduced to their notice, and some others have been rendered favourably disposed to them. Some tracts, conveyed by a friend from London, have also been very useful, and have proved the means, by the divine blessing, of bringing conviction to several minds. Their number is now seventeen full receivers, and five who are favourably inclined. Mr. Edward Dowling, an old and zealous friend of the New Church, presides at their meetings.*
* Mr. Dowling was removed to the spiritual world on the 16th Nov., 1829, aged 69. The meetings have been long discontinued.- ED.
By the Fourth Report of the Missionary and Tract Society of London, it appears, that the efforts made by this Society in the way of Missionary preaching, have consisted in the supplying, for three months, of a small chapel in the eastern part of London; and in some visits to Rochester, Brightlingsea, and St. Osyth. The account of a mission to defend the cause of the New Church from a violent attack made against it at Brightlingsea, is very interesting and satisfactory. {430} The Rev. Mr. P., the Methodist Itinerant Preacher at that place, who had frequently employed his Sabbath exercises in declaiming violently against the doctrines of the New Church announced at the beginning of November last, that he would, on the 1st of December, bold a meeting at the room formerly belonging to the National School Society, when he would read part of a book (Mr. Beaumont’s Anti-Swedenborg,) “in order (as he said) to expose what the New Church is ashamed of.” As this threatened exposure had excited a great deal of expectation in the place, the friends of the Church there applied to the Missionary Committee for assistance to meet the approaching storm. Mr. W. Mason was prevailed upon to go down accordingly; and having attended the meeting, of which notice had been given, and convened another at the New Jerusalem Chapel, for the purpose of answering questions, and explaining apparent difficulties, he defended the cause of the New Church so successfully as to meet the entire approbation of the Society, and to impress many strangers with a favourable opinion of the new doctrines.
In regard to the useful method of promoting the knowledge of truth by the sale and gratuitous distribution of Tracts, the exertions of the Society have been considerable. They have added to their stock of these efficacious though silent preachers, by printing 3000 copies of a tract “On the Nature of the Life after Death,” and by the purchase of 700 copies of the abridged edition of “A few Plain Answers to the Question, Why do you receive the Testimony of Baron Swedenborg?”
The Rev. J. Bradley, of Newcastle, having been invited to deliver some lectures at Sunderland, a number of tracts were forwarded to him. This became the more desirable, on account of another attack upon the New Church, of a most violent nature, having been just published at Sunderland, under the title of The Trial of the Spirits &c. The author has not thought proper to affix his name to the work, but has drawn up his title page in so artful a manner, as to make the purchaser believe, that it is from the pen of the Rev. Robert Hindmarsh. It is, however, known to be the production of the Rev. William Ettrick, of High Barns, near Sunderland, a clergyman of the Established Church, and is aimed directly against Mr. Hindmarsh’s Vindication of the Character and Writings of the Honourable Emanuel Swedenborg, the sections of which it comments upon in their order. Like every similar work, it will most probably serve the cause it vainly endeavours to overthrow, by exciting a desire to see more on the opposite side of the argument. The writer differs from his predecessors in this remarkable particular, that he most positively asserts the absurdity of imagining, that Swedenborg was in any degree insane; thus at once abandoning, as altogether untenable, one of the boldest yet silliest positions of our adversaries. {431} The whole of his artillery, therefore, is levelled against the doctrines of the New Church: but these being wholly founded on the Word of God itself, so far partake of its nature as to be absolutely invulnerable.
In giving such a title to his work, as that which has been adopted, which, as before observed, is so constructed and printed as to have the prima facie appearance of being written by me, when yet I knew nothing of such a production till after its publication; and in leading his readers to expect a demonstration of principles very different from what he really intended; the author has resorted to the guile of the serpent, and has practised an attempt at deception, which he himself, on reflection, cannot approve of. Surely Mr. Ettrick could not, at the time, have been fully aware of the impropriety of such conduct, and the certainty of its speedy detection; or he would not so hastily have committed himself to the censure of every candid reader, who may take the trouble of examining the contents or his book. The work has been ably reviewed by the Editors of the Intellectual Repository, in No. 7, New Series, for July, 1825, p. 590, &c.; and in No. 8, for October, p. 668, &c. See also No. 9, for January, 1826, p. 59, &c.; No. 10, for April, p. 156, &c.; and No. 12, for October, p. 335, &c.
The Ninth Manchester and Salford Missionary Report gives a satisfactory view of the growing prosperity of the Church. Some interesting letters are included in the Report, from which the following are extracts.
From the Rev. Thomas Pilkington, Haslingden, Aug. 7, 1824.
“Agreeably to the repeated invitations of our friends at Blackburn, and also of your Committee, I went to that town on Sunday the first of August, in order to open a place of worship, which the Society there have lately engaged. It is a very eligible little Chapel, and in a favourable situation; the expense attendant upon which, I am informed, will not be unreasonable, and such as, it is thought, the friends will be able to meet. At the morning service the Chapel was very well filled, at which time a general view of the primary doctrines of the New Jerusalem dispensation was given; and in the afternoon an explication of an appropriate portion of the Holy Word, Isa. lxii. 10, 11. At this latter service the place was almost suffocatingly full: notwithstanding there being from 300 to 400 people in the Chapel, the greatest order and decorum prevailed. The spacious steps at the entrance into the place of worship were filled down into the street; and I am told some hundreds went away, who could not gain admission. And though we were so numerously attended by different denominations, I have not yet heard that any of them went away particularly dissatisfied with the doctrines. When a spirit of love to God, and goodwill towards men, reigns, it disarms people of their acrimony.”
From Mr. William Cordin, Manchester, Oct. 18, 1824.
Having been invited to visit a small village, called Crab Lane, near Blakely, for the purpose of making known the heavenly doctrines of the New Jerusalem, I complied with the request on Monday, the 17th instant. The meeting was held at the house of a zealous friend to the cause of the New Church. Before the time of service, the house, “was so crowded that several persons could not gain admittance.
“I was informed that the assembly, would most likely be comprised, on the one hand, of persons entirely unacquainted with theology, and, on the other, of rigid sectarists, would not scruple to pronounce all doctrines false, that did not agree with theirs. {432} The latter were busily employed in circulating erroneous opinions respecting our doctrines; to aid them in which they had procured a pamphlet, called The Anti-Swedenborg, published by the Rev. G. Beaumont, of Norwich, which they were circulating with zeal and confidence. Under these circumstances, I thought the best mode of procedure would be to lay before them a plain statement of our doctrines, which I endeavoured to do, confirming, as I went on, each doctrine from the Word of God. After service we distributed some tracts on the Atonement, and Mr. Clowes’s Plain Answers, &c., which were thankfully received, and, upon the whole, the reception was much better than we expected.”
From Mr. John Wild, Crab Lane, Oct. 27, 1824.*
* Mr. John Wild died at Heywood, March 31, 1859, aged 62.- ED.
“We embrace the opportunity to acquaint you with the general effects of Mr. Cordin’s visit to this place. As the meeting was composed of old, middle aged and young persons, you need not be surprised that opinions are various. But we feel happy to inform you, that several old persons have expressed their satisfaction, and also some of the middle aged, excepting those of the Wesleyan New Connexion, who said that they had nothing to say against the discourse, only that we were destitute of the Holy Spirit, and wanted rousing. The non-professors said, that, if we lived as the preacher told us to do, we should go to heaven. Thus you will see, that it has caused an alarm in our neighbourhood, which, we trust, will remove the calumnies that have been urged against us; for our neighbours are in great darkness respecting the Divine Being and a future state. A few, with whom we are acquainted, appear to receive our ideas concerning the Divine Trinity, and acknowledge they never saw it in so clear a light, before they read the excellent pamphlets which you sent. A female, who has been in America, says, she has never heard any doctrines so plain as those which we preach; so that we have every reason to believe, the visit will not be useless. The discourse pleased the old, and the pamphlets the young; and there cannot be a doubt, that those, who are desirous of receiving the truth for truth’s sake, will be benefitted.”
The following extracts are from a letter written by Sergeant H., to his father in Wigan, dated Trichinopoly, Hindoostan, East Indies, Feb. 19th, 1824.
“I wish to inform you, there has been a division here, with regard to religious opinions. Several of the best members of the Society have separated from the Methodists, and embraced the doctrines of Baron Swedenborg, or what they call the doctrines of the New Jerusalem Church. I have read some of these doctrines, the leading one in which relates to the person and character of Jesus Christ, holding him forth as the Only God, and that he is Divine Love, immutable, universal, and unchangeable; that in Him dwells the whole of the Divinity of Father, Son, and Holy Spirit, agreeably to what the Lord says in Mark xii. 29. They say he put off all the frailties and infirmities of Mary, which he had assumed for the sake of fallen man, and that he has set us an example that we should follow his steps. The whole tenor of this doctrine is different from any I have ever seen or heard before. I suppose the New Church is on the increase in England. I have read a book belonging to it, and must confess it contains great and mighty truths, and many forcible and convincing arguments. If you know anything about the New Church, or have heard anything about its doctrines, you will do me a great favour, by giving me all the information you can obtain.”
From the Rev. D. Howarth, Manchester, June 24, 1825.
“According to your appointment, on Sunday the 19th of the present month I visited the Accrington Society. From the circumstance of this Society having been deprived, by death, of its indefatigable Pastor, Mr. G. Haworth, and without the prospect of any other to supply his place, we might naturally have expected that it would experience a real, or at least an apparent diminution of power; but experience testifies that the reverse of this is the fact: for by the watchful providence of him, whose “tender mercies are over all his works,” the Church has been enabled not only to maintain her ground, but also to increase in numbers and strength. The Divine Being, we are assured, accomplishes many of his purposes, in various ways, by human mediums and it is pleasing to reflect, that in this instance, as in others, the Missionary Institution has been highly instrumental. Thus additional proof is afforded of its great utility and of the active exertions of the Committee, in meeting, as far as means will allow, the exigencies of those Societies which are within the sphere of its operations. {433} The Society at Accrington, although situated at the distance of twenty miles from Manchester, has received considerable aid from your institution; for which the members are truly grateful. I am happy in stating that they are now, in a great measure, provided with a Pastor, in the person of the Rev. T. Pilkington, of Haslingden, who has recently entered into an engagement to visit them regularly every other Sunday. They are also occasionally visited by Mr. T. Ogden, of Middleton: the remaining Sundays, they hope, will be supplied, as far as possible, by your arrangements. The steady perseverance of this Society has surmounted many obstacles; it has evidently increased under circumstances of a depressing kind, and now presents a cheering aspect.
“The numbers which attended the Chapel on the 19th, were truly surprising. In the morning it was so well filled, that I believe there was not a vacant seat. In the afternoon it was crowded to excess; the aisles were completely filled, and many of the pews contained twice the number they are adapted for; and there were numbers who could not gain admittance, some of whom placed themselves under the windows in the yard, and others, unable to get sufficiently near, went away. The number assembled was supposed to be upwards of six hundred, many of whom were strangers from various places, and of different religious persuasions.”