of Christ, they confess and believe, that it is not of this world; and that he dissuaded all his ministers and followers from all worldly power, forbidding the same, and instituted a diversity of offices in his church, whereby the saints may be joined together, so as to build up the body of Christ; and that they must not be equipped with carnal weapons; but, on the contrary, with the armor of God, and the sword of the Spirit, which is the word of God, in order that they may be enabled to fight against, and overcome flesh and bloodthe allurements of the world and sin-and thus, finally to overcome and receive, through grace, the crown of everlasting life, from this our Eternal King, as their recompense and reward.

15. As regards revenge, they believe and confess, that Christ did forbid his disciples all revenge and defence, and commanded them not to render evil for evil; hence they consider it evident, according to his example and doctrine, that they should not provoke, or do violence to any man, or enter into any legal process, but seek to promote the welfare and happiness of all men; and that they should pray for their enemies, feed and refresh them when hungry or thirsty, and thus convince them by kindness, and overcome all ignorance by doing unto others, as they would that others should do unto them.

16. Respecting oaths, they believe and confess, that Christ did forbid his disciples the use of them, and commanded that they should not swear at all. Hence they in fer, that all oaths, greater or minor, are prohibited; and that they must, instead of this, confirm all their declarations, assertions, and testimonies with the word yea in that which is yea, and nay in that which is nay. Hence they should always perform, follow, keep and live up to their words, as though they had confirmed them with an oath.

17. They also believe and confess a ban, separation, and Christian correction in the church, whereby the pure may be distinguished from the defiled. Namely, if any one, who has embraced religion, and attained the knowledge of truth, sins either voluntarily or presumptuously against God or unto death: they believe that such a person, when the church has

sufficient evidence of the case, cannot remain in the congregation of the righteous; but shall and must be separated, excommunicated and reproved in the presence of all, and considered as an offending member and open sinner; in order that he may be an example and terror to others, and that the church may remain pure and undefiled. And concerning brotherly reproofs and admonition, they consider it necessary to instruct them with all meekness to their own amendment, and reprove the obstinate, according as the case may require.

18. Respecting the avoiding of the separated, they believe and confess, that if any one, by a wicked life, or perverted doctrine, has separated himself from God, and consequently from the church, he must be shamed, according to the doctrine of Christ and his Apostles, and avoided without partiality, by all members of the church unto whom it is known, whether in eating, drinking, or other similar matters; and that they should have no dealings with him; for the purpose of making the sinner ashamed, be convicted, and called to repentance.

It is also their belief, that there should be used in the avoiding, as well as in the separation, such moderation and Christian charity, as may have a tendency to insure his reformation; hence they do not consider them as enemies, but admonish them as brethren, in order to bring them to knowledge, and be reconciled to God and his church.

19. Relative to the resurrection of the dead, they believe and confess, agreeably to scripture, that all men that have died, shall be awakened, quickened, and raised on the last day, by the incomprehensible power of God; and that these, together with those that are then alive, who shall be changed in the twinkling of an eye at the sound of the last trumpet, shall be placed before the judgment seat of Christ; and that the good will be separated from the wicked: that then every one shall receive in his own body, according to his works, whether they be good or evil; and that the good or pious shall be taken up with Christ, as the blessed, enter into everlasting life, and obtain that joy, which no eye hath seen, nor ear heard, nor mind

And that, on the contrary, the wicked shall be driven away as accursed, and thrust down to outer darkness, and into the everlasting pains of hell, where the worm dieth not, and the fire is not quenched; and that they shall have not any prospect of hope, comfort, or redemption.

These, as briefly stated above, are the chief articles of their general Christian faith, which they teach and practise universally in their churches and among their members, which in their conviction are the only true Christian faith, which the Apostles taught, nay testified with their death, and some also sealed with their blood; wherein they willingly abide, live, and die, that they may with them attain to salvation by the grace of the Lord.

Respecting the statistical part of this sketch, it becomes necessary to say, that they never deemed themselves at liberty to keep an accurate account of their mem

a great display respecting their numbers, but they believe all that is necessary, is to have their names. recorded in the book of life; and because they read (2 Sam. xxiv. and 1 Chron. xxi.) that the anger of the Lord was kindled against David for numbering his people, so that he sent a pestilence which destroyed seventy thousand.

The number of churches, however, that have been organized in different parts of the country, are as follows:

Lancaster county-where the reformation first commenced-Montgomery county, Dauphin county, Cumberland county, Franklin county, Pennsylvania; Richland and Wayne counties, Ohio; Wayne county, Indiana; Erie county, and Livingston county, New York; and in the province of Canada; besides which, there are numbers scattered through the adjoining counties, that have never been regularly organized.

The churches above stated are all provided with ministers, deacons, pastors, &c.

Emanuel was the son of Jesper Swedberg, born near Fahlun, Sweden, 1653. Jesper was several years chaplain to the army of a regi

The general ignorance re

ment of cavalry, finally bishop of Skara, West Gothland, and many years superintendent of the Swedish mission established in England and America. He died in 1735.

specting this author; the true nature and object of his works; and the character of his followers may justify a fuller exposition of these and some other collateral points, than would otherwise comport with the plan of this History, or than would be necessary in the case of churches of longer standing, and hence better known to the community. But before proceeding to a sketch of its faith, it is proper to announce, that this church refuses to be regarded as one of the many different sects into which the general body of Christians is unhappily

Emanuel Swedberg was born in Stockholm, January 29, 1688. He enjoyed early the advantages of a liberal education, and being naturally endowed with uncommon talents for the acquirement of learning, his progress in the sciences was rapid and extensive. "His youth was marked by an uncommon assiduity and application in the study of philosophy, mathematics, natural history, chemistry, and anatomy, together with the Eastern and European languages. He had an excellent memory, quick conceptions, and a most clear judgment."

In 1716, he was appointed by Charles XII., Assessor Extraordinary of the Metallic College. In 1719 he was ennobled by Queen Ul rica Eleonora, when he assumed the name of Swedenborg, and took his seat with the Nobles of the Equestrian order, in the Triennial Assembly of the States. He was made a fellow by invitation of the Royal Academy of Sciences at Stockholm, and had a like honor conferred

on him by foreign societies.

He is distinguished in the literary, scientific, and theological world, by his numerous publications in the Latin language, which give proof of great genius and profound erudition. He closed his eventful life in London, March 29th, 1772, in the 85th year of his age. He lived in much esteem with the bishops and nobles of his own country; and his acquaintance was sought after by the most distinguished characters in various parts of Europe, with many of whom he continued to correspond till his death.

The Rev. Thomas Hartley, a clergyman of the Church of England, Rector of Winwick, England, who was intimately acquainted with Swedenborg, in a letter to a friend, bears this testimony of him: "It may reasonably be supposed, that I have weighed the character of Swedenborg in the scale of my best judg ment, from the personal knowledge I had of him, from the best information I could procure concerning him, and from a diligent perusal of his writings; and according thereto, I have found him to be the sound divine, the good man, the deep philosopher, the universal scholar, and the polite gentleman.”—Editor.

divided; but claims, as the name imports, to possess an entirely new dispensation of doctrinal truth, as compared with any of the systems which at present prevail.

And

A new church!' will the reader exclaim in wonder or indignation :-' and to supersede the one established by Christ in person!! Have we not the lawful successor of Peter, Prince of the Apostles, the Vicar of Jesus Christ on Earth-empow ered to declare true doctrine and determine controversies in Religion?' says the Romanist. Nay,' says the Episcopalian, 'the Apostles were equal in authority among themselves. Our Bishops are their legitimate successors-the chain of descent having never been broken-and they have preserved the christian doctrine entire, or restored it when corrupt.' we,' say Protestants of another type, thanks to the glorious Reformation, are free from the tyranny alike of Pope and prelate: we have the Word of God in our own language, and each one is at liberty to draw his doctrine from the source.' Your churches were but half reformed,' say others still, In the exercise of that very freedom which you have failed to use, we have attained the true light.' Thus various are the voices in remonstrance, however they may unite at the close in the enquiry: Where then can be the necessity of a new dispensation?— or show of reason for a pretension which by implication condemns-not one, but all other churches extant?' And we meet the question at the threshhold. The reasons are many. We can here cite but a few-and even these cannot be given without reference to opinions of other Christians, from which we dissent. We would, therefore, premise that we desire such reference and such dissent may not be interpreted into any want of respect to their holders as such; since erroneous opinions may be innocently adopted or retained, where there has been no full collation of conflicting systems.

There was a time when the followers of our Lord were of one heart and one mind; but now we see them hopelessly sundered into Romanists on the one hand, and Greeks and Protestants on the other; and the latter rent into many-colored and uncompromising factions. And if there