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effect of removing much prejudice, and The Newchurchman is taught to shun have won commendatory notices from party spirit, where great principles are critical authorities in their several depart. not really at stake; to yield obedience to ments. And when completed, this will a protecting government, wherever conbe but the initial step to the ultimate de- science will permit; not hastily to urge sign of the Association, which is far more changes in organic law; and faithfully coinprehensive—no less indeed than the to discharge any public duties to which study, development and dissemination of he may be called. In private life we Science upon the philosophical principles avoid singularity in matters indifferent. of Swedenborg :' and the christianization We affect none in language, dress, or of the former, and the reconciliation of manners. We have no sumptuary laws : Philosophy with Religion, whose discord. but leave each one to graduate his exance is now so apparent, and the source of so penses by the scale of his ability and sta. much evil. In the cultivation of this im- tion in society, and to select his friends portant field, it is hoped that the number and associates among the virtuous and of minds able to co-operate, will be in intelligent of every name. We have no creasing throughout the world, and during respect for affected solemnity, needless an indefinite future.* After all, though austerity, or will worship of any kind. much literary labor, in proportion to the We do not deem it necessary for Christmeans, has already been performed, in- ians of every age to refrain from public calculably more remains to be done. amusements and social recreations. The

love of self and the world, against which Divine Wisdom has warned us, we take

to be something more and other than any A word or two before we conclude, of these things. He who will shun the principally on certain points of casuistry, evils forbidden in the decalogue, as sins as to which (strangely enough!) we have against God, and cultivate the opposite been misunderstood.' Religious freedom virtues, will find enough to occupy him is the inalienable right of every man, and without distracting his attention with unfor its use he is responsible to God alone. commanded observances. Though, with Civil liberty, though the means of the our views, we cannot but have an

abiding greatest blessings to those who are worthy sense of the Divine Presence, and of the of it, can only prove a curse to such as necessity of regeneration to future happi. are not; and it is not desirable that it ness : yet the calm and rational delight should be enlarged hastily or farther than we take in contemplating religious truths, the nations are qualified for its use :

does not inflame us to enthusiasm in pubthough we rejoice that the means of such lic Worship. We must own, too, that we preparation are increased in number and take little pleasure in frequenting the efficiency, and that the spirit of the age temples of other Christians, where we are is, to avail itself of them more than in not certain that our prayers are directed time past. Strictly as the Christian to the same object; where we hear so should refrain from avenging his private much that grates on our sense of truth, wrongs, and much as he should desire and so little that accords with the supublic peace; till the world is regene- premacy of Him we worship—though we rated, the injustice of governments and willingly co-operate with them in the nations, will give frequent occasions of spread of the Bible, the promotion of any war. In such cases, it is legitimate to point of public morals, or measures of employ means of defence; and we accept general utility.

For a like reason we the general sentiment that the only way read but little of the current theology of to avoid it is to be ever prepared for it. the day, except as an index of the state

of religious opinion. In our conferences While we write, Mr. Wm. B. Hayden has,

with others on religious topics, we prefer in his . Review of Dr. Pond.' baffled with a to use other language than that of Scripvigorous ease the assault of the latter on the ture, (except the plainest,) seeing our арphilosophical reputation of Swedenborg. prehensions of its meaning are generally

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so different. And while we seek the mollia tempora fandi, we do not indiscriminately press the matter of religion on the attention of all unbelievers, or at all times. Such of us as have leisure to devote to literary pursuits, or inquiry into truth, always seek to unite therewith some useful occupation. There is a good deal of technical phraseology in the works of our author, which sounds strange to a novice; but its meaning is easily learnt, and it is used in a steadfast sense. We are some times asked whether we ascribe Infallibility' to Swedenborg ?-As a personal atWe believe him to have been sound in his memory and other faculties: a competent and credible witness of things seen and heard:' that being enlightened for the purpose as no other man was ever before, he could rationally perceive the truths contained in the Word of the Lord, and that the inferences drawn by him therefrom are logically correct: and that he has embodied these in his various writings with such simple perspicuity, that a candid reader, under the guidance of his general doctrine, need never mistake his meaning. And thus it was, as we believe, that he was Providentially guarded from Error.' Lastly, we do not look upon death as in itself so terrible an event, and think that no Christian should. Neither do we indulge in passionate grief for our departed friends, our natural feeling for their loss being generally mitigated by our concep tions of divine truth and mercy, and of the nature of the other life. If any of these peculiarities' are thought so offensive as to be without precedent or pretence of reason, we must bear the imputation with what grace we may.

even though it be not reciprocated. From our own position we survey the state of the world, intellectual, political, and religious, and think we see in all those departments marked and strong tendencies towards a better order of things. Magnus ab integro sec lorum nascitur ordo. And though we live in a period of transition: the anxiety, of which all must partake at such a season, is alleviated in our case by the assurance that He who is at the helm, having eternal and glorious ends in view, orders or permits only such events as can be converted to their promotion. Now that other systems are breaking up around us, we would most respectfully invite our countrymen to give this a fair consideration, and not to condemn it unheard or from the representations of its enemies alone. Fraud, violence, menace, fashion, the favor of princes, diplomacy, have all tried in vain to reunite Protestants on some one basis; wrangling polemics and verbal critics have succeeded as little. In our conscience we believe that in this confusion worse confounded, none but the Author of our faith could tell us what it is; and this we doubt not he has done through a qualified agent. He who receives 'The True Christian Religion,' as here delineated, cannot but smile at the pretensions of Rome. For her expositions or superintendence he can have no possible use; and the brutum fulmen' of her anathema will fall harmless at his feet.

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In reviewing what we have written, we find we have treated with freedom, but we hope with fairness, the principles of other professed followers of our Lord; sure we are without any feelings of hostility to individuals who have held and still hold them for many of whom we entertain high respect. It is with us a principle to recognise and honor goodness wherever we meet with it; though we cannot but regret that, in this our age, it is so often allied to or accompanied by so much error. And this feeling we are bound to cherish

Such is the bread which we have been invited to cast upon the waters. We dismiss it to the care of Providence, and the justice of our readers. Should they desire a more full and formal sketch of doctrine than the rapid outline of the text, we subjoin the Articles of Faith as set forth by the English Conference and adopted by the Church in America.

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Swedenborg tells us in his Treatise on Divine Providence, (No. 259.) There are three essentials of the Church, the acknowledgment of the Divine of the Lord, the acknowledgment of the sanctity of the Word, and the life which is called charity; according to the life, which is charity, every man has faith; from the Word is

the knowledge of what life must be ; and part of man, are, 1. That God is One, in from the Lord is reformation and salva- whom is a Divine Trinity, and that He is tion. If these three had been as the essen the Lord God the Saviour Jesus Christ. tials of the Church, intellectual dissensions 2. That saving faith is to believe in Him. would not have divided, but only varied it, 3. That evils should not be done, because as the light varies the colors in beautiful they are of the devil, and from the devil. objects, and as various diadems make the 4. That good should be done, because they beauty in a king's crown.'

are of God, and from God. 5. And that He has also prefixed the following brief these should be done by man as from himcreed to his True Christian Religion.' self; but that it should be believed, that • The Faith of the New Heaven and the they are from the Lord, with him and New Church, in the particular Form, is through him. The two first are of faith, this : 'That Jehovah God is Love itself and the two next are of charity, and the fifth Wisdom itself, or that he is Good itself is of the conjunction of charity and faith, and Truth itself: and that He, as to Di. thus of the Lord and man.' vine Truth, which is the Word, and which was God with God, descended and as. sumed the Human, to the end that He THE ARTICLES THEMSELVES ARE AS

FOLLOWS: might reduce to order all things which were in heaven, and all things which were 1. That Jehovah God, the Creator and in hell, and all things which were in the Preserver of heaven and earth, is Love It. Church; since, at that time, the power of self, and Wisdom Itself, or Good Itself, hell prevailed over the power of heaven, and Truth Itself: That he is One both in and, upon earth, the power of evil over Essence and in Person, in whom, never. the power of good, and thence a total theless, is the Divine Trinity of Father, damnation stood before the door and Son, and Holy Spirit, which are the essenthreatened. This impending damnation tial Divinity, the Divine Humanity, and Jehovah God removed by means of his the Divine Proceeding, answering to the Human, which was Divine Truth, and thus soul, the body, and the operative energy He redeemed angels and men; and after- in man: And that the Lord and Saviour wards He united, in his Human, Divine Jesus Christ is that God. Truth with Divine Good, or Divine Wis- 2. "That Jehovah God himself descenddom with Divine Love, and thus, together ed from heaven, as Divine Truth, which with and in his glorified Human, returned is the Word, and took upon him Human into his Divine, in which He was from Nature for the purpose of removing from eternity. These things are meant by this man the powers of hell, and restoring to passage in John, · The Word was with order all things in the Spiritual world, and God, and the Word was Gol; and the all things in the Church: That he reWord became flesh,' i. 1, 14; and in the moved from man the powers of hell, by same, I proceeded from the Father, and combats against and victories over them, came into the world : again, I leave the in which consisted the great work of Reworld, and go to the Father,' xvi. 28: demption : That by the same acts, which and also by this, . We know that the Son were his temptations, the last of which of God hath come, and given us under was the passion of the cross, he united, in standing, that we might know the True ; his Humanity, Divine Truth to Divine and we are in the True, in his Son Jesus Good, or Divine Wisdom to Divine Love, Christ: This is the true God and eternal and so returned into his Divinity in which Life,' 1 John v. 20, 21. From these it is he was from eternity, together with, and manifest that, without the coming of the in, his Glorified Humanity; whence he Lord into the world, no one could have for ever keeps the infernal powers in subbeen saved. It is similar at this day : jection to himself : And that all who be. wherefore, unless the Lord should again lieve in him, with the understanding, from come into the world, in Divine Truth, no the heart, and live accordingly, will be one can be saved.

saved. The particulars of the faith, on the 3. •That the sacred Scripture, or Word

of God, is Divine Truth Itself; containing | fluences from both, and thus is kept in a a Spiritual sense heretofore unknown, state of spiritual equilibrium between good whence it is divinely inspired and holy in and evil; in consequence of which he enevery syllable; as well as a literal sense, joys free-will, or freedom of choice, in which is the basis of its spiritual sense, spiritual things as well as in natural, and and in which Divine Truth is in its ful- possesses the capacity of either turning ness, its sanctity, and its power: thus that himself to the Lord and his kingdom, or it is accommodated to the apprehension turning himself away from the Lord, and both of angels and men: That the spiri- connecting himself with the kingdom of tual and natural senses are united, by cor- darkness: And that, unless man had such respondences, like soul and body, every freedom of choice, the Word would be of natural expression and image answering no use, the Church would be a mere name, to, and including a spiritual and divine man would possess nothing by virtue of idea: And thus that the Word is the which he could be conjoined to the Lord, medium of communication with heaven, and the cause of evil would be chargeable and of conjunction with the Lord. on God himself.

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4. That the government of the Lord's Divine Love and Wisdom is the Divine Providence; which is universal, exercised according to certain fixed laws of Order, and extending to the minutest particulars of the life of all men, both of the good and of the evil: That in all its operations it has respect to what is infinite and eternal, and makes no account of things transitory but as they are subservient to eternal ends; thus, that it mainly consists with man, in the connection of things temporal with things eternal; for that the continual aim of the Lord, by his Divine Providence, is to join man to himself, and himself to man, that he may be able to give him the felicities of eternal life: And that the laws of permission are also laws of the Divine Providence; since evil cannot be prevented without destroying the nature of man as an accountable agent; and because, also, it cannot be removed unless it be known, and cannot be known unless it appear: Thus, that no evil is permitted but to prevent a greater; and all is overruled by the Lord's Divine Providence, for the greatest possible good.

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5. That man is not life, but is only a recipient of life from the Lord, who, as he is Love Itself, and Wisdom Itself, is also Life Itself; which life is communicated by influx to all in the spiritual world, whether belonging to heaven or to hell, and to all in the natural world; but is received differently by every one, according to his quality and consequent state of reception.

6. That man, during his abode in the world, is, as to his spirit, in the midst between heaven and hell, acted upon by in

7. That man at this day is born into evil of all kinds, or with tendencies towards it: That, therefore, in order to his entering the kingdom of heaven, he must be regenerated or created anew; which great work is effected in a progressive manner, by the Lord alone, by charity and faith as mediums, during man's cooperation: That as all men are redeemed, all are capable of being regenerated and consequently saved, every one according to his state: And that the regenerated man is in communion with the angels of heaven, and the unregenerate with the spirits of hell: But that no one is condemned for hereditary evil, any further than as he makes it his own by actual life; whence all who die in infancy are saved, special means being provided by the Lord in the other life for that purpose.

8. That Repentance is the first begin. ning of the Church in man; and that it consists in a man's examining himself, both in regard to his deeds and his intentions, in knowing and acknowledging his sins, confessing them before the Lord, supplicating him for aid, and beginning a new life: That to this end, all evils, whether of affection, of thought, or of life, are to be abhorred and shunned as sins against God, and because they proceed from infernal spirits, who in the aggregate are called the Devil and Satan; and that good affections, good thoughts, and good actions, are to be cherished and performed, because they are of God and from God: That these things are to be done by man as of himself; nevertheless, under the acknowledgment and belief, that it is

from the Lord, operating in him and by him That so far as man shuns evils as sins, so far they are removed, remitted, or forgiven; so far also he does good, not from himself, but from the Lord; and in the same degree he loves truth, has faith, and is a spiritual man: And that the Decalogue teaches what evils are sins.

9. That Charity, Faith, and Good Works are unitedly necessary to man's salvation; since charity without faith, is not spiritual but natural; and faith without charity, is not living but dead; and both charity and faith without good works, are merely mental and perishable things, because without use or fixedness: And that nothing of faith, of charity, or of good works is of man; but that all is of the Lord, and all the merit is his alone.

.10. That Baptism and the Holy Supper are sacraments of divine institution, and are to be permanently observed; Baptism being an external medium of introduction into the Church, and a sign representative of man's purification and regeneration; and the Holy Supper being an external medium, to those who receive it worthily, of introduction, as to spirit into heaven, and of conjunction with the Lord, of which also it is a sign and seal.

THE

HISTORY

OF

OMISH OR AMISH CHURCH,

OMISH Or Amish, is a name which was, in the United States, given to a society of Mennonites, but who are not known by that name in Europe, the place from which they originally came. In many parts of

BY SHEM ZOOK, MIFFLIN COUNTY, PA.

11. That immediately after death, which is only a putting off of the material body, never to be resumed, man rises again in a spiritual or substantial body, in which he continues to live to eternity; in heaven, if his ruling affections, and thence his life, have been good; and in hell, if his ruling affections, and thence his life, have been evil.

12. That now is the time of the Second Advent of the Lord, which is a coming, not in Person, but in the power and glory of his Holy Word: That it is attended, like his first coming, with the restoration to order of all things in the spiritual world, where the wonderful divine operation, commonly expected under the name of the Last Judgment, has in consequence been performed; and with the preparing of the way for a New Church on the earth,—the first Christian Church having spiritually come to its end or consummation, through evils of life and errors of doctrine, as foretold by the Lord in the Gospels: And that this New or Second Christian Church, which will be the Crown of all Churches, and will stand forever, is what was representatively seen by John, when he beheld the holy city, New Jerusalem, descending from God out of heaven, prepared as a bride adorned for her husband.'

Germany and Switzerland, where they are still considerably numerous, they are there sometimes, for the purpose of distinction, called Hooker Mennonites, on account of their wearing hooks on their

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