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take charge of our souls while in this life: an altar and a daily sacrifice are indispensable. The doctrine of the Priesthood is supported by no authority which can be drawn from the New Testament; and with regard to the Old Testament, that refers to a dispensation which has long passed away, and declared by St. Paul to be no longer binding."—p. 39. Again :

"It is now obvious that the Protestant Church of England must fall to Rome in the course of a very few years, unless some extraordinary event occurs in the interim, sufficient to turn the ordinary course of events in the opposite direction to that which they now take. The rising generation belongs to the Puseyite party, and as the patronage of the churches is in the hands of the aristocracy, who, generally speaking, incline to the High Church, it is plain, that very soon every pulpit in the land will be filled by clergymen who repudiate the idea of being Protestants, and are in reality Romanists.

"The claim of the Puseyites is similar to that of the Catholics. They maintain that the clergy are more than mere teachers to whom the cure of souls is committed, but that they are priests a separate race of men specially chosen of God as his vicegerents on the earth. They claim a sovereign and exclusive authority from God to interpret the Scriptures; accordingly they withhold from the people the right of private judgment; and they claim a right to retain and forgive sins as they shall see fit."—p. 46.

Again :

"The success of the Puseyites is mainly owing to there being no party able to oppose them in the arena of debate. The Evangelical party has no doctrines to advance which cannot be pulled to pieces. The abettors of superstition thus make an easy prey of a Church which when tested seems to have no defined principles on which to rest. The Protestants can denounce the superstitions and errors of the Catholics and the Puseyites, but they cannot vindicate their own creed! and no rightminded man can, for any length of time, tolerate so humiliating a position, hence the constant desertion of Protestants to the Puseyist and Romanist ranks."-p. 47.

Lastly the Author says:

"It is to a further reformation of religious belief that the nation must chiefly look for safety in the present crisis."-p. 49.

It is here plainly admitted, and myriads who approve of the pamphlet reecho the admission,-1. That genuine christianity is not to be found either among the Roman Catholics, the Puseyites, or the Protestants; 2. That a reform as to the "Doctrine of Faith" is peremptorily required; and that, instead of the "Dogma of Justification by Faith only," the Article, as Luther said "of a standing or of a falling Church," the "Doctrine of Justification by Faith in the love of God, that is, by a faith which has its ground in the love of God, and in the obedience of Man," must be adopted; and 3. That a "further reformation of religious belief is required for safety in the present crisis." Has not Swedenborg not only shewed the necessity of this reformation, but plainly developed and established from the Word of God, all the elements of this religious belief? Let the "True Christian Religion" of Swedenborg be examined by the numerous readers of Mr. Alison's pamphlet, and we think that they will see reason to come to this conclusion.

INDICATIONS OF THE INCREASE OF THE NEW CHURCH IN AMERICA.

To the Editor.

Sir,-Having met, in a recent number of the "Revue des Deux Mondes,"one of the most influential of the French serials, and one which enjoys an extensive circulation throughout the whole civilised world,-with mention of "Swedenborgians" and "Swedenborgianism," I have thought that they might possibly prove interesting to some of your readers, and therefore send you translations of the passages in question. They occur in an article by M. Emile Montégut, on "The United States in 1852." The writer is treating of the "religious tendencies" of the Americans, and has been observing that they "have travelled from church to church, and from doubt to doubt, until they have arrived at the last doubt possible, and have been obliged to check themselves in their career, under pain of ceasing to remain longer Christians. Christ is he God? If you admit his divinity, although you examine and pry

Jesus

into all other mysteries, you cease not to be Christian; if you reject it, you reject Christianity itself. The spirit of liberty ruling in the minds of the Americans, conjoined with their Protestant instincts, has found its ideal in the sect to-day preponderant in the Union, that of the Unitarians. The divinity of Jesus Christ being excepted, all other mysteries may be submitted to examination, all dogmas may be sub mitted to individual interpretations, all the facts and recitals of both Testaments may be regarded as myths and allegories, as emblems and figures of supernatural realities. Such, at least, is the doctrine of the Unitarians, a doctrine wide as possible, as one sees, and one which endeavours to establish a compromise between the rationalistic spirit of the Americans of to-day and the Christian spirit of their forefathers,a compromise between reason and revelation. This doctrine is so well adapted to the American character, that it propagates itself with most astonishing rapidity. All other sects come one by one to give up their own distinctive attributes and ally themselves with the Unitarians; or, when they keep aloof from them, they force themselves to mix up as much Unitarianism as possible with their own particular rites and liturgies." He then continues :

"Behold here, then, the commencement of a religious revolution, the birth of a kind of Protestant-Catholicism, of which the end will evidently be the absorption by one of every other sect. One sole principle indisputable, and then all varieties of religious opinion legitimate, in these terms alone may be summed up the creed of this audacious sect. But this would not appear to be enough for the Americans, for in its turn has appeared a new sect, that of the Universalists, which threatens to absorb the Unitarians, as they threaten to absorb all other sects. Already very powerful, the Universalists count in the various States of the Union twelve hundred churches, seven hundred ministers, and sixteen thousand communicants. Their number is increasing rapidly, and they flourish above all in the States which are most civilised. Their doctrine is a compromise which bears a singular resemblance to the political constitution of the United States, the former taking no account

of the truth or error of the dogmas and principles which are taught by other sects, any more than the latter troubles itself with the justice or injustice of the institutions which are peculiar to each State. They have among them members of all sects which believe in the necessity for union among men, whatever may be the creeds which they believe in. The various sects into which professors of religion are divided, are only-according to them-purely arbitrary delimitations of the truth, purely temporary classifications, separations, and divisions, which may be indifferently and harmlessly adopted. The doctrines of no sect, say they, are, as has been too long believed, alone life-giving, and those of all others able only to condemn; but all are alike capable of leading to salvation. One thing alone, they say, is necessary for the acquisition of eternal life, namely, a moral life while here below. All will be saved, they add,-some more slowly, others more rapidly, according to the degree of their virtue and the purity and holiness of their inclinations. We shall each of us knock, after death, at the gates of heaven with the inclinations which have governed us through life, and we shall each be judged and recompensed according to the ideal of happiness which we have formed on earth. We see," then adds the writer, "from this simple exposé, what has been the origin of this doctrine; it is the combined result of the two strangest systems of religious belief that Protestantism has as yet given birth to; that is to say, of Unitarianism and Swedenborgianism. Everything taught by the Universalists relative to the union of sects and the inutility of their separate dogmas, belongs to Unitarianism; while all their opinions respecting the future world and life are borrowed from the Swedenborgians."

I am, Sir,

Yours very respectfully, WALTER WELDON.

THE CONFERENCE MAGAZINE.

To the Editor.

Dear Sir,-As the individual who proposed, in last Conference, that the profits arising from the Magazine be placed to the pension fund for the support of ministers' widows, and superannuated

ministers, perhaps I may be permitted to say a few words on the subject.

I am glad to learn that Mr. Skeaf, of Liverpool, is in agreement with myself on the main point in this matter, that is, that the profits arising from the Magazine ought not to be absorbed, as they now are, in meeting the Conference expenditure.

Having watched the pecuniary progress of the Magazine for a few years, and observing that a profit would result if it were well managed, and this profit having been, to some extent, of late years realized, I at the last Conference determined, if stood alone, to assert the principle that the labours of those by whose exertions it was realized should be recognised, and if possible paid for. And then came the question, how could the profits be best distributed?

After much consideration I concluded that for the present at least, the placing of them to the Pension Fund would be the best. And for these amongst other

reasons:

1st. That to pay even 1d. per line for original matter would take at least £60. annually, the profits last year being nineteen guineas only.

2nd. That there is a vast amount of labour done for the church other than writing for the Magazine, and done gratuitously; and that to reward one because he wrote for the Magazine, whilst we were unable to pay another who devoted himself for days, months, and years, to the irksome duty of revising our works, such as the Gospel of Luke, which has lately appeared, and in writing and revising tracts, would not be equitable.

It appears then, to me, that until those profits are greater than they now are, the amount which could be paid for original matter would be too insignificant to have any beneficial effect, and that when we come to determine upon rewarding literary services, we must not lose sight of those services, arduous though unseen and little thought of, to which some I could name have gratuitously for long years devoted themselves. The motion made was, I conceive, both right in itself and expedient, asserting as it did the principle that the expenditure of Conference ought not to be eked out from the Magazine profits, and that by devoting those profits to a

general purpose, in which ministers and all looking forward to the ministerial office have a strong individual interest, as well as that general interest which is felt by all, (that general purpose being the support of superannuated ministers, and the widows of deceased ministers,) we should, whilst asserting the principles named, preserve the great rule of equity in our dealings with those having talents of one kind, and those having talents of another kind, who devote those talents to the service of their brethren.

I need not now enter into the additional difficulty in which the editor would be placed, if articles were paid for, in rejecting some, and in cutting down the useless verbiage of others. I am, yours respectfully,

Salford.

G. B. SHATWELL.

PUBLICATION OF SWEDENBORG'S THEO-
LOGICAL WORKS IN FRENCH.
(The Conference and M. Le Boys des
Guays.)

We beg to direct the especial attention of our readers to Minutes 83 and 84 of the last Conference. M. Le Boys des Guays having, with indefatigable application for many years, translated the whole of Swedenborg's theological works, and having also, at his own expense, printed many volumes of these works, the Conference resolved :

"83. That it most cordially sympathises with M. Le Boys des Guays in his eminently useful and indefatigable labours, acknowledging his efficient instrumentality, under the Lord's Providence, in the good cause, and hereby earnestly solicits the liberality of the members of the church in general in purchasing the books already printed by their zealous brother, and in rendering him pecuniary aid in printing and publishing the remainder.

"84. That the ministers and representatives of the London societies be the central committee for the receipt of subscriptions, and Mr. Watson treasurer of the same; and that the ministers and representatives of each society represented in Conference, be a subcommittee for their respective localities, and take such measures as may be deemed best to raise subscriptions, to be forwarded to the central committee in time for the whole matter to be completed, and the money transmitted to

LIVERPOOL.

Mons. Le Boys des Guays, on or before NEW CHRISTIAN CHURCH, ROSE-PLACE, the 1st of January, 1853; and that a report be presented by the London Committee to the next Conference."

We trust that all the parties concerned in this resolution of Conference will at once set to work with a determination to carry out its intention to the fullest extent.

INTELLIGENCE FROM LIVERPOOL.

The monthly address to working men, was on Sunday, September 19th, delivered by the Rev. Dr. Bayley, of Accrington, in the Concert Hall, Liverpool. Subject: Religion-its influence on Man as a Husband and a Father. The Doctrines of the New Church on Conjugial Love and Parental Duties were clearly and vividly pourtrayed, in popular and pleasing language. The vast assembly (upwards 1,000 being present) seemed delighted with what they had heard. An aged gentleman proposed that the address be printed, which it is understood will be carried into effect.

The quarterly tea meeting of this society (being the first since its connexion with the Conference) was held on Sunday, September 26th. Eightythree persons partook of the repast, after which Mr. S. R. Davis was called to the chair. The subject considered was "The Plenary Inspiration of the Sacred Scriptures," founded on the 2nd Epistle of Timothy, iii. 16. After a suitable introduction by the chairman, several speakers addressed the meeting (which had increased to about 100) effectively on the subject. Three hymns, the Doxology, and an anthem were sung, accompanied on the organ by Mr. Geo. Leyritz, professor of music. At halfpast eight o'clock the meeting was concluded with prayer and the benediction, by the leader of the society. The friends then parted, full of joy and satisfaction afforded hy the rich mental repast.From a Correspondent.

Obituary.

Died, on the 17th of March last, aged 71 years, at Frome, Mr. Robert Deacon. This pious and excellent man was a kind of patriarch in the New Church. In his early life he attended the ministry of Mr. Proud, at St. James's, and afterwards that of Mr. Sibley's, at Friar-street. He had a numerous family, who received through his example and instruction the doctrines of the New Church. Several of his family and friends have emigrated to different colonies, carrying the "precious seed" with them, and we doubt not they will become centres from which the light of genuine truth will be spread abroad. Our departed friend, on his last visit to London, received the sacrament under the ministry of the Rev. Mr. Shaw, when he manifested great consolation and delight in the communion of the New Jerusalem.

Died, June 27th, at Liverpool, aged 45 years, Miss Jane Cappar. For many

years this lady had been acquainted with the doctrines of the New Church. Having formerly lived in Manchester, she was led to a knowledge of the doctrines by the late Rev. R. Jones, minister of the church in Peter-street. Through conversing with this enlightened man, she had all her objections removed, and became a zealous member of the church. For the last sixteen or eighteen years she resided in Liverpool, and always shewed great interest in every thing belonging to the church. She had suffered much from ill health, having had about ten years ago a paralytic stroke, from which she never thoroughly recovered. Her trust in the Lord's providence and mercy, which with her appeared very strong, yielded her mental strength and comfort even in the most trying states. Her mind seemed always especially grateful that she had been brought to a knowledge of the pure truths of the Gospel by the doctrines of the New Jerusalem.

Cave and Sever, Printers, Palatine Buildings, Hunt's Bank, Manchester.

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PREJUDICE, ITS ORIGIN, ITS USE AND ABUSE.

WHEN We hear our doctrines prejudged and condemned without examination, we naturally deplore the mischiefs of prejudice. But it will be easy to shew that Prejudice has its uses, in the character of an inseparable adjunct to one of the most important properties in our nature, namely, that by virtue of which we have an individual finite existence; a property without which our existence would be impossible, since without it life would flow through us unconsciously, leaving us without any of the valuable features of individuality.

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The very essence of finite man is reception, or the quality of being a recipient in contradistinction to the self-essence of God, the Infinite Man. Man is born with the faculty of reception only, a faculty which, in consequence of his being a fallen creature, is disordered; the rudimental organic recipient forms in which it inheres being such as to give a bias in favour of what is not good. But when God pronounced, on the sixth day, that all was very good" that He had made, no doubt the recipient forms of the human spirit had a tendency to receive and reäct to all that was good; for indeed, as yet, nothing evil existed; and consequently, no sooner was good received, than it was immediately and consciously attributed to the Lord as its Source and Proprietor. As yet there was no tendency to appropriate anything for or from self. But the tendency to self insensibly sprang up. Man desired to have something as his own. He did not, indeed, desire any thing as his own except what was good; but he wanted something besides the consciousN. S. No. 156.-VOL. XIII. 3 K

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