portant that that act should not be allowed to become a precedent in the Church. The mover of the very resolution referred to above, when recently conversing with one of the signers of this paper, in respect to it, made use of the simile, that 'a horse which will not work in traces must be broken :' thus showing that, at least in his mind, there is an idea that something like force must be used to bring refractory societies into what is deemed just order.' "These things led to a conflict of opinion and feeling, of such intensity as to divide the New Church Society in New York, Philadelphia, Baltimore, and other places into Convention and Anti-Convention parties. The Journal of Convention for 1842, contains thirteen pages of small type, of correspondence occasioned by conflicts of opinion growing out of statements and comments in this pamphlet. I do not propose to re-open this discussion, but only to call attention to the fact, to illustrate the point of its being an element of division. "The Resolution above quoted became so obnoxious, that it was, after a few years rescinded; but this was merely changing it from a written to an unwritten rule. In spirit it has always been in force, and whoever has attempted to disregard it has been reached, and made to feel its force by the term disorganizer.' The old machinery of expressing ecclesiastical displeasure has shown itself not dead, but its action modified. "Much fear was felt among some of the early receivers, that an attempt was making to convert the Convention into an ecclesiastical court, and they laboured to confine it to the objects of its original foundation, which was to unite more closely the scattered receivers in bonds of brotherly love,' and to devise the means to disseminate our heavenly truths.' "Whoever has paid attention to its proceedings for the last twenty years, will be at no loss to understand which of these objects have been the moving force of nearly all its efforts, since its time of nearly four days each year has been mainly occupied in legislation-in making, repealing, altering, and amending Rules of Order; and there has probably been no time in the twenty years, when the public mind was so far from a definite conclusion as now, of what was really needed in this respect. Indeed, so absorbing have these questions become, as nearly to monopolize the centre of thought,' and to leave very little time or force to the duty of uniting 'scattered receivers in the bonds of brotherly love,' or in 'devising the means to disseminate our heavenly doctrines.' The experience of the past has settled nothing but the unsettled state of public feeling. * "The good name of Swedenborg has largely suffered by being connected with restrictive ecclesiastical rules, by the idea of close communion, and other things for which he is in no way responsible. He was, as he says, a spiritual fisherman, which signifies 'one who rationally investigates and teaches natural truths, and afterwards spiritual truths.' This was his office and mission, and to this he devoted himself, and never to teaching any thing of a sectarian character. He advanced £400 to print volumes I. and II. of the Arcana, and then gave orders that all money received for sales should be given towards the propagation of the Gospel. He gave his books to the clergy of that day, and received the Sacrament from one of their number in his last days. “In our discussions a great deal has been said about order. Do our friends give sufficient heed to the fact, that order is a divine work, which is effected by divine truths from the Lord, that he may be initiated into order, and thus be made a man?' 'Order consists in celestial things bearing rule over spiritual; spiritual over natural; and natural over corporeal.' We have heard much of subordination also. This too is a divine work. There are sovereignties in hell, without which society could not co-here together. In hell are the subordinations of imperiousness;' in heaven all are equals;' 'every one subordinates himself to those who are, in the wisdom of good and truth, superior to himself.' Swedenborg does not apply order and subordination in religion, to human enactments. "I am clearly of the opinion that there cannot properly be any kind of coercive government, outside of civil government. The authority of the New Testament is sufficiently decisive. Among the gentiles, lordship was exercised, but among you it is not so; all ye are brethren. Call no man master, &c. There is to be equality before the law. "The domain of ecclesiastical, or religious government, is therefore, simply and briefly this: Priests ought to teach the people, and lead them by MEANS OF TRUTHS, TO THE GOOD OF LIFE.' Here is a field amply broad enough to do the Lord's work, and they who step outside of this field, usually find that they have some other kind of work on hand! Even those who differ from the Priest, are not to be 'forced,' but to be left in peace,' unless he 'makes disturbance,' in which case he ought to be separated'- —or let alone--and here the matter should end. * "The Chairman of the Committee who reported the Rules of Order, in 1837, has been President of the Convention for twenty successive years, with the exception of one year, when he was abroad. "In the Rules as originally reported, is this recommendation on the degrees in the Ministry, viz. :— "That those in the highest degree shall be called Bishops. "The proposition for establishing Bishops, met with such decided opposition, that it was found necessary to change the name to that of 'Presiding Minister.' "It is well known, that among those who formed the predominant sphere of the Convention, no one was ever spoken of, or thought of, for the office of Bishop, but the Chairman of the Committee, whose report created the office. It is also well known that the centre of thought' has always been the carrying out of the original proposition, as necessary to perfect 'a trine in just order.' "With a presiding officer of such known predilections, it is readily seen that the requirement that he should possess so entirely and exclusively the confidence of the assembly,' is wanting." * "The President, in his address of 1853, asks 'Why do we meet together?' and very properly answers, among other things, 'Love to the neighbour, is the principle, and the only principle, which should bring us together as members of the Church.' 'It is not,' he continues, 'a thing we are bound to do, but a thing we may do.' 'It is our first duty to employ ourselves in doing those things which are commanded, until we do feel a love for others.' This is sound doctrine, but has it been followed? I submit that it has not. An examination of the record will shew that a large proportion of the time as well as of the organic acts of the body, have been outside of all but human 'commands,' and have been in the face of the convictions and wishes of a large portion of the New Church public. Such has been the tenacity also with which obnoxious points have been adhered to and pressed, that many have retired within themselves, discouraged, and, mistakenly, as I think, have left the cause to take care of itself. My position has been such as to bring me in contact with large numbers, and I could not but become familiar with this state of things." "The President says, the Convention has 'always carefully guarded the avenues to the ministry.' Again, it is as important as ever, and more difficult than ever, to guard the avenues to the ministry.' 'They have manifested much concern about introducing those who were suitable, and excluding those who were unsuitable.' "One might almost infer that there was a grand rush from all classes for the ministry. Such, however, is not the fact, and there would be but small encouragement for candidates if there was. Our societies are nearly all small and feeble, and we can recollect but one which is able to pay what would be regarded as even a fair equivalent for services rendered. “This matter, if left open and free, will take care of itself. In England, lay preaching is encouraged, and indeed it is a rule of the Conference, that no person shall be eligible to be ordained, unless he shall have exercised his talents as a preacher of the doctrines of the New Church for the space of one year at least.' "This seems to be founded in good sound sense, and I hope to see it adopted in this country. A year or more of experience would enable both candidate and the public to judge whether he could teach to their edification. He would thus find his level in the only legitimate way, and if it was found that he had mistaken his calling, he could quietly and gracefully retire. The laying on of hands before this point is reached, effects nothing, for the reason that the 'rational and intellectual principle are the gift of God Messiah,' and it adds nothing to rational perceptions, or Christian graces; but merely recognizes these qualities in the candidate. "Conflicts as to the source of authority, have occurred occasionally, so as to raise the question as to where authority originates. It has proved rather a disturbing, and sometimes almost a dangerous question. "The question of authority in matters of opinion, needs to be better understood, and a reformation in respect to them is greatly needed. The man who speaks from authority,' says Swedenborg, without the reason being consulted, thinks as a crab walks, the sight following the tail;' and yet in matters of Church order, how large a proportion think otherwise? And what is more, are they encouraged to so develop the rational faculty that they may see things from the reason of the understanding?' When thus seen, he continues, the spirit is convinced,' and things 'have their place allotted above those which enter from authority and its faith, without the reason being consulted.' One method, as I understand it, belongs to the new dispensation—that of rational light and demonstration; while the other, viz., that of the ipse dixit, or authority, belongs to the old. "In the twenty years' experience thus brought under consideration, what has been done towards lending a helping hand to the dangerous and perishing classes? Are they not children of the same Father, and as such, making the duty doubly imperative, from the fact of the inverted order of their lives, and the effects to society of their misdirected impulses? And yet, have they ever received from us a passing notice? Is it creditable, that the pivotal work of the New Dispensation should be thus carried on by those outside of its nominal ranks, and unrecognized by its professed disciples? Have we the example of Swedenborg for this neglect? So far from it, his explorations recorded in the Diary and other works, have constant reference to reaching all who are capable of being saved. He was even let down into the bells, as it were, between walls of brass, where spirits were tormented with the idea that their sufferings were to be eternal, and 'it was given him to comfort them.' He afterwards saw some of the same spirits elevated into heaven. "If we will but open our eyes to the truths unfolded in Swedenborg as to this sphere of life, and apply them in the world around and within us, we shall find an abundance of our Master's work to be done-work, which He did in the high-ways and by-ways, while on earth, and which, I submit, will prove a better investment for ourselves and others, than these disturbing and dividing discussions about 'Rules of Order,' or what particular body or sphere shall 'induct' into office. "The door to the internal Church, is not, it seems to me, to be found in such s direction; but rather in this direction. When a man feels or perceives in himself,' says Swedenborg, 'that he is well affected towards the Lord and towards his neighbour, and is willing to do his neighbour good offices, not with any view to his own interest, or his own honour; and when he feels that he has compassion for those in distress, and especially for those in error as to the doctrine of faith, he may then know that he dwells in the tents of Shem, (the internál Church,) that is, that he has with him things internal, by which the Lord operates.'" In conclusion, the writer is led to the consideration of the question, How may harmony be restored ? "I answer, first, by disavowing, theoretically and practically, all claims to authority, instead of claiming, disclaiming, and exercising it at one and the same time. These things have caused division in times past, and it is hardly to be sup posed that they will conduce to union in time to come. "It strikes many, as sufficiently singular, that while the liberal minds in the old denominations, are laying aside their old ecclesiastical garments, because they clog their freedom of thought and action; some professed members of the New Dispensation, seem over anxious to appropriate these cast-off garments of a consummated Church, to the use of that Church which they suppose to be the crown of all the Churches. Can it rationally be supposed that the use of these old forms, by the men of the New Church, can be any more conducive to elevated spiritual states, than it has been by those of the old? "Second. By adopting the platform of love here indicated, which is the same as that which existed in the Ancient Church; and as that indicated by T. P., above quoted. If this platform is adopted and lived up to, we have the authority of Swedenborg for saying that, thus one Church would be formed out of all these diverse ones, and all disagreements arising from mere doctrinals, would vanish; yea, all the animosities of one against another would be dissipated in a moment, and the kingdom of the Lord would be established on earth.' The Ancient Church, ' although scattered over several kingdoms, was of such a character; so that they differed much as to doctrinals, but yet they made charity the principal thing, and regarded worship, not from the doctrinals of faith, but from the charity of life which entered into it. This is meant by what is said in Genesis xi. 1, that they had all one language and their words were one.' * "The mission of the leaders of the New Church would seem to be, to encourage, by all available means, the preparation of its disciples to become missionaries to spread the Lord's goods and truths in the spheres in which they move. This sphere will be enlarged and elevated, in proportion as the work is entered upon with the single purpose, to aid in doing the Lord's work. If the minds of the New Church were in the affection of this use, it would be easy to organize a missionary force of the most effective kind, and by the most simple process. There are, in pearly every community, numbers who would delight to take books or tracts, to lend or give away, in all willing spheres. This class of missionaries not only sow the seed, but watch its germinations. When thoroughly imbued with the delights of the office, they tenderly water, nourish, and protect their growth, until the season of fruit arrives. It is to this class of efforts, more than to almost all others, that we are indebted for the presence and extension of the Lord's Church upon earth. "This work can be done to almost any extent, with only a moderate expenditure for books and tracts. My experience of its operations on a small scale, satisfy me of what might be done in a more extended sphere, when the means are properly applied. If our minds, and active efforts, could be turned into this field of labour, the internals of the Church would increase, while we should see that the 'EXTERNAL OF THE CHURCH is the good of life, or the works of charity and faith;' and if the first conditions are complied with, the second would take care of themselves. The spiritual hungry would be likely to find where food was dispensed. "The reason why this class of operations has been so neglected, I understand to be, because the minds and efforts of leaders have been so absorbed in establishing and controlling the Church in externals. It therefore seems quite time for these leaders to consider, whether we have not arrived at that point, where we are in much danger of losing both internals and externals ?" In addition to the foregoing extracts, the Letter contains much instructive, suggestive, and otherwise valuable information. By exposing the faults, mistakes, and weaknesses of some of our brethren, we earnestly hope it may contribute greatly to the establishment of peace and harmony among "the faithful," which is evidently the writer's sincere desire. Correspondence. CORRESPONDENCE OF THE REV. C. G. MCPHERSON AND THE BISHOP OF BARBADOS. To the Editor of the "Monthly Observer." Dear Sir,-As the Bishop of Barbados has taken no notice of my letter, begging his permission to publish the Correspondence between his lordship and myself, referred to in a former Number of the Observer, I consider myself at liberty to make any use I please of it. I, therefore, now forward it to you for insertion in your Magazine, should you consider its appearance there desirable. It is in consequence of the request of several New-Church friends that I consent to its being made public. St. Luke's, Trinidad, 8th August, 1857. My Lord, I regret to have to state to you that in consequence of reading some of the works of Swedenborg, and other writers who have adopted his opinions, my views of Christian doctrine have become very much unsettled. This being unhappily the case, I feel that it is highly desirable for me to retire, at least for a time, from the public duties of the ministry, and I have accordingly declined Mr. H. R.'s curacy. I should consider myself wanting in respect to your lordship, were I to take this step without informing you both of the fact and of the reason. |