bears it in most distinguishable black and white upon its face. And we cannot see how the Central Convention could any more in truth publish the same document without the same official endorsement. But the Central Convention did not, by any vote which appears in the journal of its proceedings, direct that this endorsement should be omitted; and as we cannot see any even implied authority for altering this communication in number 62 of our last annual meeting's proceedings, we must think that our publishing committee, in making this omission of an official signature, have assumed a most unwarrantable, and exercised a most reprehensible, responsibility. As to Mr. Mason's letter, to which he refers in this official subscription of the General Conference's address to us, that is a very different matter. In leaving that out, the publishing committee exercised a wise discretion. And the Fortieth General Conference, in expressly forbidding its publication in connection with its Minutes, evinced an equally commendable spirit of true new-church charity. But the truth of history, and not less the good or use of history, especially the private history of the new church, for which we are now engaged in furnishing materials, demands that this letter of William Mason, as president of the General Conference, should be published. And here it is.

Melbourne, near Derby, 11th March, 1847

To the President of the Central Convention of the New Church in the United States of America.

DEAR SIR-The Conference had not received the Journal of the Central Convention when the accompanying address, prepared by the Rev. Woodville Woodman, was ordered to be sent. After perusing the Journal, and hearing the sentiments of various members of the Church concerning it, I am able to say, that I have not found any one who approves of its contents. For my own part, I shall propose the subjoined resolutions thereon (God willing) to the next Conference. It may be, that from a regard to a pacific policy, these resolutions may not pass; but I feel assured, that they will not be rejected owing to any disagreement with their import.

Resolutions to be proposed to their Conference of 1847.

I. That this Conference, having reference to minute 49 of the Journal No. VIII of the Central Convention, not received at the last Conference, is of opinion, that when Swedenborg argues in the Coronis to the True Christian Religion, no. 17, for the existence of a trine in all things of nature, and all things of man, and specifies as an instance the trine of bishops, parish priests, and curates under them, as a trine that must be in the church, he did not mean to be understood, by citing such instance, that the New Church, of which he was the harbinger, should artificially construct any kind of trine of orders or degrees of ministers in imitation of the trine then existing in the Lutheran Church, inasmuch as, if the fact he was contending for (namely, that a trine is essential to all existence and cannot be excluded) was yet in the case of the New Church, to be artificially contrived before it could exist, in that church, and to be contrived not at the prompting of use, but at the dictate of ingenious speculative theories concerning order, the argument of Swedenborg, so far as regards the trine in the Church, as a spontaneous, and unavoidable existence (supposing a church to exist at all) would be invalid, seeing that it would depend upon the contingency of the New Church constructing, or not constructing, such an imitative trine, whether his argument should be, so far, externally confirmed or nullified. But it appears to this Conference, that Swedenborg's proposition, that "there must be a trine in just order," required that he should mean by his reference (to the Church) to be understood, that wherever, and whenever, a church is established, it cannot be otherwise than that there will be found in it, in actual operation, a trine of uses, which providentially have created for themselves corresponding social organs or mediums of use, in whom they have become functions of use, and that this trine of uses is implied by the titles of the offices of bishops, parish priests, and curates under them. It is clear that he could not have mentioned those offices in a

merely personal sense, or in a local sense, having a reference merely to the externals appertaining to them; but that he must have referred to them in a philosophical sense, as personal representatives of abstract uses, or as terms implying specific uses. (How uses are prior to mediums of use, and how uses produce, and adapt mediums for themselves, see A. C. 4223.) Accordingly it appears, that the three uses implied by these three offices are, first. the use of appointing ministers and superintending their ministry; secondly, the use of officiating in the administration of the Word and sacraments; and, thirdly, the use of so officiating subordinately in the same church or place of worship. The proof that such a trine of uses exists. and must exist, in every church that has ministers belonging to it, will appear, on reflection, to be self-evident. Thus in the English New Church already it will be found, that the first use, in respect to appointing ministers exists and is discharged conjointly by the assembled Church (not as divisible into clergy and laity, but as the personal representatives of the good and the true which constitute the Church in which the Lord is present, or Conference and the ordaining ministers, while the other portion of the first use, that of superintending the ministers, exists and is discharged conjointly by the Conference and the societies to which they respectively minister, that is, by the good and the true in the members of societies in which the Lord is present); that the second use exists and is discharged by the stated minister; and the third use exists and is discharged by the friend or novitiate preacher (excepting the administration of the sacraments) who occasionally officiates for him, under the appointment of himself and the society. Whether these uses can best be carried out in one way or another, must depend on actual circumstances. may be the case, that, when the New Church becomes as extensive as was the Lutheran when Swedenborg wrote, then these uses may best be carried out by officers externally analogous to those of bishops, parish priests, and curates under them; but it does not appear wise to externally imitate these officers of the Church by a merely artificial contrivance not suggested as the best mode of effecting ministerial uses; but to follow out the dictates of use simply, for this is to follow the Lord. "When man regards uses as an end, he regards the Lord as an end; for the Lord arranges things for uses, and arranges uses themselves." (A. C. 5949.)

II. That this Conference must dissent from the sweeping condemnation, published in page 22 of the Journal of the Central Convention, upon the Conference Hymn Book; and cannot but express its conviction, that as the hymns were prepared expressly to promote the uses of piety, rather than to display the powers of poetry, so those persons in the country who regard such uses have, by universal admission, extensively realized them. It must needs be, that the uses of piety and the language of the hymns cannot always be made to exist together in equal perfection, and it is clear, that it is much better that the uses of piety should be regarded in the first place, and the poetry of the language in the second, than vice versa. The Conference is not unaware that, to some extent, hymns are found in its collection which could easily be replaced by others better every way, if it were convenient to undertake the task of improvement at present; but the Conference is also convinced that, as a whole, no volume of hymns more happily combining truth, poetry, and practical piety, has ever yet existed, or does exist; and, therefore, it is not accurate to say, that "but FEW (of the whole 600 hymns that is) give the spiritual affections for the heavenly truths of the New Jerusalem in pure poetic garb and expression." What the authors of the condemnatory judgment may mean by "pure poetic garb," it is probable they could not easily define; but if it means language unobjectionable to a right critical judgment, and suitable to the purpose in view, this Conference must dissent altogether from the judgment given, both as being inaccurate and uncourteous. As to seeking after perfect poetical productions by an "influx from the Lord," rendering writers of hymns in some remarkable manner and degree poetical-a consummation which the Central Convention hopes for-it appears to this Conference to indicate a somewhat superstitious state of mind,—a state of mind indicated also in other remarks in the same page; and, indeed, those who have read the Journal alluded to in England, have greatly lamented the manifestation of such a state of mind, as observable in several places between pages 29 and 44;-a state of mind painfully at variance with the professions of a primary regard to use, contained in the last address from the Central Convention, and also in preceding addresses; a state of mind

which has led to an unquestionably unauthorized and practically injurious sundering of the two sacraments, in violation of the professedly adopted pattern of the three degrees in the Coronis, each of which administers both sacraments (which pattern is also violated by the first (centralist) degree not officiating under the second in the same place of worship, as curates officiate under parish priests); and what is worse, in opposition to the precept, "what God hath joined together, let not man put asunder ;"—a state of mind which has led to the elevation of the human institution of a ceremonial in celebration of marriage (which is not a sacrament because it does not open heaven) above the divine institution of baptism (by apportioning baptizing but not marrying to the lowest degree) regardless of the fact that only the two sacraments are institutions of the Church, and that marriage is not an institution of the Church, but of the whole human race;—a state of mind which appears to have led to a forced construction and misapplication of passages in the writings of Swedenborg, cited in the Journal in support of the superstitious conclusions sought to be established thereby, and which have grown out of the unwarranted construction of Coronis 17, in attempting to carry that construction into practice. I am, dear sir,

Yours faithfully in the cause of truth,
(signed)

WILLIAM MASON, President of the 39th Conference.

P. S. I think it is right to mention, that I have sent copies of this communication to the General and Western Conventions, in order that the sentiments generally entertained in this country by members of the New Church may not be unknown throughout the United States. W M.

No. LIII.

AN ADDRESS

To George Washington, Esq., President of the United States, from the Members of the New Church at Baltimore.

SIR.

While the nations of the earth and the people of United America especially, have, in their various denominations, paid the tribute of respectful deference to the illustrious president thereof; permit, sir, a society, however small in number, yet sincere, they trust, in their attachment, to offer up, in the dawn of their institution, that mark of dutiful esteem, which well becometh new associations, to the Chief Magistrate of America.

We presume not, sir, to enter into a reiterated panegyric of matchless virtues or exalted character: but judging of causes by effects, we are led to believe, that you were a chosen vessel for great and salutary purposes, and that both in your actions and in your conduct, you justly stand one of the first disinterested and exemplary men upon earth; neither in this address can we, were it expected, enter into a detail of the profession of our faith; but we are free to declare, that we feel ourselves among the number of those who have occasion to rejoice, that the word literally is spiritually fulfilling; that a new and glorious dispensation, or fresh manifestation of divine love, hath commenced in our land; when as there is but One Lord so his name is becoming one throughout the earth; and that the powers of light, or truth and righteousness, are in an eminent degree, universally prevailing, and even triumphing over darkness; when all corruptions in church and state shall be corrected to the gospel state of divine love and wisdom, and the love of God and man be the only ground of action throughout christendom.

Oh! sir, could we, without being charged with adulation, pour out the fulness of our

souls, to the enlightened conduct of him, who stands chief amongst the foremost of men, what a volume of Truth might we deservedly offer to the name of WASHINGTON, on the ALTAR OF LIBERTY, uncircumscribed.

Allow us, by the first opportunity, to present to your Excellency, among other tracts, the Compendium of the New Church, signified by the New Jerusalem in the Revelations, as the readiest mean to furnish you with a just idea of the heavenly doctrines.

That the Lord Jesus, whom alone we acknowledge as "the true God and Eternal Life," will preserve you long to reign in the hearts of the people, and finally to shine as a gem of the brightest lustre, a star of the first magnitude, in the unfading mansions above, is the fervent aspiration of your faithful fellow-citizens and affectionate brethren.

Baltimore, 22d Jan., 1793.

GENTLEMEN,

GENERAL WASHINGTON'S REPLY.

To the Members of the New Church at Baltimore.

IT has been my pride to merit the approbation of my fellow-citizens, by a faithful and honest discharge of the duties annexed to those stations, in which they have been pleased to place me; and the dearest rewards of my services have been those testimonies of esteem and confidence with which they have honored me. But to the manifest interposition of an over ruling Providence, and to the patriotic exertions of United America, are to be attributed those events, which have given us a respectable rank among the nations of the earth.

We have abundant reason to rejoice, that in this land the light of truth and reason has triumphed over the power of bigotry and superstition; and that every person may here worship God according to the dictates of his own heart In this enlightened age, and in this land of equal liberty, it is our boast, that a man's religious tenets will not forfeit the protection of the laws, nor deprive him of the right of attaining and holding the highest offices that are known in the United States.

Your prayers for my present and future felicity, are received with gratitude; and I sincerely wish, gentlemen, that you may, in your social and individual capacities, taste those blessings which a gracious God bestows upon the righteous.

GEO. WASHINGTON.

No. LIV.

VALEDICTORY ADDRESS TO THE PEOPLE CALLED
METHODISTS.

To the Rev. John Harper, Resident Minister, and the Members of the Episcopal Church in Baltimore.

RESPECTED AND DEAR BRETHREN,

As a very important change has taken place in our sentiments, respecting an article of the christian religion, which, in our view, is one of the most essential, and which, if erroneous, of consequence, must have its influence upon all other doctrines which flow from it, or are connected with it; and as we already feel that this change will subject us, in fature, to considerable embarrassment, or, what is far worse, unfaithfulness in

MESSRS. FONERDON AND HARGROVE'S FAREWELL ADDRESS. XXXI

our public ministration and services; we have, therefore, after the most solemn and serious consideration of the subject and its consequences, both with respect to the welfare of the church to whom, until now, we have been connected, as well as that of our own souls, come to this conclusion:-That it is best for us peaceably and quietly to withdraw ourselves, and resign our membership in the Methodist Episcopal Church; that we may more consistently enjoy our present religious sentiments in a state of perfect freedom, and act accordingly.

Upon a retrospect of our general conduct amongst you for near thirty years past, we trust none of you can find just cause to suspect our sincerity, when we declare to you that no base considerations of any kind have influenced us; but that we do in our hearts believe, that it is now required of us, to take this unexpected and unpopular step -a step not unattended, on our part, with much regret.

The protracted and pleasing intercourse of christian fellowship which has heretofore happily subsisted between us;-the many personal and endearing attachments which we have formed amongst you; -the conspicuous and sacred stations which we have so long held in the church-joined to the high esteem we still entertain for you;- all conspire to render this step that we have now taken, one of the most painful and selfdenying acts of our past lives-an act which nothing less than a solemn sense of duty (and of otherwise offending God) could have prompted us unto. We do not wish to enter into any controversy with any person or persons upon earth, respecting our sentiments; for, "where contention is, there is every evil work :" yet we conceive it may be but consistent with our present duty, calmly and meekly to mention, that the leading article in which we differ from you, is, the doctrine of the Trinity; concerning which, we beg leave to say, that we think this doctrine, as generally apprehended, to be neither consistent with, nor reconcilable to, scripture or reason, to wit, that the TRINITY, in the GODHEAD, consists of three distinct DIVINE PERSONS, each of whom, separately, and by himself, is very and eternal GOD.

On the contrary, we believe, that the LORD JESUS CHRIST, in whom dwells all the fulness of the GoDHEAD-who is the "everlasting Father" as well as the Son,-who hath declared that He and the Father are One,-and that he that seeth Him seeth the Father, is the TRUE AND ONLY GOD of heaven and earth; and that in Him is a divine Trinity of Father, Son, and Holy Ghost; that the Divinity within him is the Father: the Humanity is the Son and the divine proceeding thence is the Holy Ghost; constituting ONE adorable and glorious object of christian worship.

We have not adopted this belief in a hasty precipitate manner, nor yet because we have found it in certain human writings; but because we find it to be a doctrine contained in the word of GOD, from the whole of which we learn, that GOD is one in essence and in person.

That this doctrine has a direct influence upon other doctrines derived therefrom, is plain to see; yet we conceive it needless, and by you it might be deemed impertinent, if, in this place, we were to adduce proofs and arguments in support of our sentiments, especially as our request is, that this address should be read to the society; but we shail not be backward to state them at large, when called upon, or when it may appear necessary for us so to do.

Could we have thought it possible to have enjoyed our present sentiments amongst you, in a latitude suitable to our stations, we should not thus withdraw ourselves; but as we have no doubt, such indulgence would, on your part, be deemed wholly inadmissible, we have no other alternative left us to preserve a consistent character and a good conscience.

Our wish and desire is, notwithstanding, to live in as much peace and friendship with you all, as on our part it will be possible.

Baltimore, 5th June, 1798.

ADAM FONERDON,

JOHN HARGROVE.