A Compendious view and brief defence of the peculiar and leading doctrines of the New Jerusalem Church.

A Compendious view and brief defence of the peculiar and leading doctrines of the New Jerusalem Church.

Table of contents

Title page

PREFACE.

A HYMN.

INTRODUCTION.

Authentic Copy of a Letter from the Hon. EMANUEL SWEDENBORG to the Rev. THOMAS HARTLEY, late Rector of Winwick, in Northamptonshire.

A Compendious VIEW of the principal DOCTRINES of the NEW CHURCH, otherwise called the NEW JERUSALEM.

The DOCTRINE of the TRINITY clearly stated and explained.

EXPLANATION of the TRINITY.

On the DOCTRINE of the ATONEMENT.

On the word ADVOCATE.

On the Honorable Emanuel Swedenborg's UNIVERSAL THEOLOGY.

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A COMPENDIOUS VIEW AND BRIEF DEFENCE OF THE PECULIAR AND LEADING DOCTRINES OF THE NEW JERUSALEM CHURCH.

BALTIMORE: PRINTED by SAMUEL SOWER, in FAYETTE STREET. M,DCC,XCVIII.

PREFACE.

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AS an unexpected and pleasing circumstance has recently taken place in the annals of the NEW JERUSALEM CHURCH, in this city, by the conviction and addition of a few members, amongst whom are the learned, the pious, and reverend. And as this singular event has promoted a laudible spirit of inquiry amongst different sects and denominations of christians, who are earnest inquirers after truth; so that more applications have been made to many members of that Church, here, for the loan of books on their peculiar doctrines, than they were able to grant.—It was judged a duty, at a meeting of the representatives of said Church, to cause a number of copies of the following pamphlet to be printed, that those persons who wish to see and read a brief but fair statement of the leading doctrines which are taught in that Church might have an opportunity of being gratified.

We have thought proper, however, to prefix to this little work a brief account of the honorable herald of this new dispensation, (as WE believe it to be) in a letter written by himself to, and at the special request of a reverend and learned friend.

A compendious view of the particular doctrines which are maintained through his voluminous writings, are next submitted to consideration: and thirdly, the most leading and principal of these doctrines are attempted to be defended. Should the public look with suitable approbation on this first little offering, we shall proceed by a second and immediate attempt to pursue the subject, and strew some scientific and pleasing instructions amongst our more serious disquisitions, as a rich supply is now in the possession of

THE EDITORS.

Baltimore, July 24th, 1798.

A HYMN.

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DARKNESS pervades the mind,

And clouds prevent the light,

That few Jehovah Jesus know,

Or worship him aright.

But Lord, we come to thee,

And bow before thy throne;

In thy Divine Humanity,

Thou art our God alone.

Thy esse none can see,

That is beyond our sight;

But thy Divine Humanity

Is seen in heav'nly light.

Thou art the only God,

The only Man art thou;

And only thee our souls adore,

At thy bless'd feet we bow.

In essence thou art one,

And one in person too;

Tho' in thy essence seen by none,

Thy person we may view.

The Human made Divine,

Our souls with joy adore;

And soon with angels we shall join,

To praise and love thee more.

INTRODUCTION.

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IF it be an allowed maxim, (as, we believe, few will deny,) that an error in judgment will occasion an error in practice, then it is a duty incumbent on every person professing the christian name, to examine well those principles which have been instilled into him from infancy, and see how far they are consistent, or inconsistent, with the true sense of the holy word, and the dictates of sound reason.

But when is this investigation to commence? and what are the preliminary conditions of setting it on foot? We answer, Now is the time; now it is allowable for every man to exercise his rational faculties, and no longer suffer himself to be hoodwinked or enslaved, either by the prejudice of education, or the shackles of a blind faith. And we conceive no other preliminary is necessary, save this, That we admit we may heretofore have been educated in false principles, and are now resolved to seek truth for the sake of truth.

As to the objection which some may make against the doctrines of the New Church, viz. that they are new, we have only to remark, that it is a matter of small moment, whether a thing be new or old: the great question with us is, Whether they be true or not? And we trust, every reader will join with us in opinion, that a thing once discovered [Page] to be true in itself, ought never to be rejected merely on account of it's novelty. But what if these same doctrines of the New Church shall be proved to be the invariable language both of the Old and New Testament, when understood in their true and proper sense? Will those, who object to novelty, in this case submit to the authority of antiquity? If so, our endeavors shall not be wanting to confirm the truths of the New Jerusalem, by a fair appeal to that testimony which every christian is supposed to admit.

Authentic Copy of a Letter from the Hon. EMANUEL SWEDENBORG to the Rev. THOMAS HARTLEY, late Rector of Winwick, in Northamptonshire.

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I TAKE pleasure in the friendship you express for me in your letter, and return you thanks for the same; but as to the praises therein, I consider them as belonging to the truths contained in my writings, and so refer them to the Lord our Saviour as his due, who is in himself the fountain of all truth. It is the concluding part of your letter that chiefly engages my attention, where you say as follows: ‘As, after your departure from England, disputes may arise on the subject of your writings, and so give occasion to defend their author against such false reports and aspersions, as they who are no friends to truth may invent to the prejudice of his reputation, may it not be of use, in order to repel any calumnies of that kind, that you leave behind you some short account of yourself, as concerning, for example, your degrees in the university, the offices you have borne, your family, and connections, the honors which I am told have been conferred upon you, and such other particulars as may serve to the vindication of your character, if attacked, that so any ill-grounded prejudices may be obviated or removed; for where the honour and interest of truth are concerned, it certainly behoves us to employ all lawful methods in its defence and support.’ After reflecting on the foregoing passage, I was induced to comply with [Page] your friendly advice, by briefly communicating the following circumstances of my life.

I was born at Stockholm in the year of our Lord 1689, January 29. My father's name was Jesper Swedberg, who was Bishop of West-Gothia, and of a celebrated character in his time: He was also a member of the Society for the Propagation of the Gospel, formed on the model of that in England, and appointed President of the Swedish Churches in Pennsylvania, and London, by Charles XII. In the year 1710, I began my travels, first into England, and afterwards into Holland, France, and Germany, and returned home in 1714. In the year 1716, and afterwards, I frequently conversed with Charles XII. King of Sweden, who was pleased to bestow on me a large share of his favour, and in that year appointed me to the office of Assessor in the Metallic College, in which office I continued from that time till the year 1747, when I quitted the office, but still retain the salary annexed to it as an appointment for life. The reason of my withdrawing from the business of that employment was, that I might be more at liberty to apply myself to that new function to which the Lord had called me. About this time a place of higher dignity in the state was offered me, which I declined to accept, lest it should prove a snare to me. In 1719, I was ennobled by Queen Ulrica Eleonora, and named Swedenborg, from which time I have taken my seat with the Nobles of the Equestrian order, in the Triennial Assemblies of the States. I am a Fellow, by invitation, of the Royal Academy of Sciences at Stockholm, but have never desired to be of any other community, as I belong to the Society [Page] of Angels, in which things spiritual and heavenly are the only subjects of discourse and entertainment; whereas in our literary societies, the attention is wholly taken up with things relating to the body and this world. In the year 1734, I published the Regnum Minerale, at Lepsie, in Three Volumes, Folio; and in 1738, I took a journey into Italy, and staid a year at Venice and Rome.

With respect to my family connections: I had four sisters; one of them was married to Eric Benzelius, afterwards made Archbishop of Upsal; and thus I became related to the two succeeding Archbishops of that see, both named Benzelius, and younger brothers of the former. Another of my sisters was married to Lars Benzelstierna, who was promoted to a provincial government; but these are both dead: however, two bishops who are related to me, are still living; one of them is named Filenius, Bishop of Ostrogothia, who now officiates as President of the Ecclesiastical order in the General Assembly at Stockholm, in the room of the Archbishop who is infirm: he married the daughter of my sister: the other, who is called Benzelstierna, Bishop of Westmannia and Dalecarnia, is the son of my second sister; not to mention others of my family who are dignified. I converse freely, and am in friendship with all the Bishops of my country, who are ten in number, and also with the sixteen Senators, and the rest of the grandees, who love and honor me, as knowing that I am in fellowship with Angels. The King and Queen themselves, as also the three Princes their sons, shew me all kind countenance, and I was once invited to eat with the King and [Page] Queen at their table, (an honor granted only to the Peers of the realm,) and likewise since that with the Hereditary Prince.† All in my own country wish for my return home, so far am I from the least danger of persecution there, as you seem to apprehend, and are also so kindly solicitous to provide against; and should any thing of that kind befal me elsewhere, it will give me no concern.

Whatever of worldly honor and advantage may appear to be in the things before-mentioned, I hold them but as matters of low estimation, when compared to the honor of that holy office to which the Lord himself hath called me, who was graciously pleased to manifest himself to me his unworthy servant, in a personal appearance, in the year 1743, to open me a sight of the Spiritual World, and to enable me to converse with Spirits and Angels, and this privilege hath continued with me to this day. From that time I began to print and publish various unknown Arcana, that have been either seen by me or revealed to me, concerning Heaven and Hell, the state of men after death, the true worship of God, the spiritual sense of the Scriptures, and many other important truths tending to salvation and true wisdom: and that mankind might receive benefit from these communications, was the only motive which has induced me at different times to leave my home to visit other countries. As to this world's wealth, I have what is sufficient, and more I neither seek nor wish for.

Your letter has drawn the mention of these things from me, in case, as you say, they may be a means to prevent or remove any false judgment or wrong prejudices with regard to my personal [Page] circumstances. Farewel; and I heartily wish you prosperity both in things spiritual and temporal, of which I make no doubt, if so be you go on to pray to our Lord, and to set him always before you.

EMAN. SWEDENBORG.

LONDON, 1769.

†

The present King of Sweden.

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It is easy to see what different judgments will be formed by different persons concerning the above letter, particularly that part of it, where he opens his spiritual commission, and declares himself the Apostle of a new Dispensation. The atheist and infidel will regard the things contained in it as impossible, and will instantly reject it under that idea: the wit and the minute philosopher will ridicule it as extravagant, and pronounce it the mere effect of a warm and deluded imagination: even the serious and well-disposed christian will have his doubts concerning it's reality, and will suspect the fact, though he will not dispute it's possibility. Supernatural events, in all ages of the world, have thus divided the sentiments of mankind, nor is it to be expected that in our own age we shall be better agreed touching the truth of a relation so marvellous and miraculous, supported only by the testimony of a single witness. Caution likewise, on such occasions has always been deemed expedient by the truly good and enlightened, lest giving too hasty an assent to things extraordinary, they should encourage imposture, and put it in the power of weak or ill-disposed persons to establish an authority over the minds of others, grounded only in the infirmities or depravities of their own.

But as an indiscriminate reception of every supernatural [Page] relation is dangerous, so an indiscriminate rejection is no less so, and is therefore equally to be avoided by all wise men. Candour to examine, and judgment to distinguish between truth and error, between realities and appearances, have for this reason at all times been accounted estimable virtues; whereby the upright and sincere might be preserved from the mischiefs attending a blind credulity on the one side, and a perverse incredulity on the other.

We beg leave therefore to suggest, with all deference to the sentiments of others, that it is the duty of every candid christian so examine well the credibility of the above testimony, and this without partiality and without prejudice, inasmuch as the general interests of truth, which ought to be dear to every one, may be greatly affected by such an examination. And as the tenor of Baron Swedenborg's life, dated from the above event, to his death, together with his writings and the doctrines therein contained, must needs have great and deserved weight in the determination of an impartial judgment; it appears, farther, to be the duty of every sincere inquirer after the truth, not to pronounce any sentence, till he has faithfully and diligently weighed the several circumstances respecting the latter period of our author's life, as well as the nature and tendency of the books written by him during that period.

It is well known that Baron Swedenborg, after the above extraordinary call to be an instructor of mankind, dedicated himself entirely to the great work which was assigned him. The future part of his life was spent, agreeably to the high commission he had received, in studying diligently the [Page] Word of God, in opening and elucidating the great truths therein contained, and in publishing them to his fellow-creatures, together with the important information made known to him concerning another world. For this purpose he frequently left his native country to visit distant cities, particularly London and Amsterdam, where all his Theological works were printed by him at a great expence, and with little prospect or probability of a reimbursement. Wherever he resided on his travels, (according to the testimony of a late writer, who was personally acquainted with him) he was a mere solitary, and almost inaccessible, through in his own country of a free and open behaviour. He affected no honor, but declined it; pursued no worldly interest, but spent his time in travelling and printing, in order to communicate instruction and benefit to mankind. He had nothing of the precisian in his manner, nothing of melancholy in his temper, and nothing in the least bordering on enthusiasm in his conversation or writings. To this may be added, that he affected no singularities, neither was he elated by reason of his extraordinary gifts, so as to aim at any preheminence in spiritual things, or to set himself up as the head of a party. Far from the spirit of a sectarian, he loved good men wherever he found them, and approved the truth by whomsoever it was taught; nevertheless he was bold and free to censure vice under all it's forms, and amongst all its adherents; and to point out errors, howsoever respectable the names which gave them authority. In short, his whole life, from the date of the above memorable event, appears to have been that of a man called to eminent and extraordinary services; being orderly, [Page] prudent, pure, humble, and beneficent, suitable to the heavenly intercourse to which he was admitted.

He died at London, in the year 1772; and, after lying in state, was interred at the Swedish Church, near Ratcliff-Highway.

A Compendious VIEW of the principal DOCTRINES of the NEW CHURCH, otherwise called the NEW JERUSALEM.

IT being the avowed purpose of this Publication to furnish the reader with an abstract of a new, but rational system of divinity, it becomes us to state, in a fair and candid manner, those principles which we conceive to be founded in truth, and which, we trust, will meet the approbation of every intelligent and impartial reader.

The New Church is so called, because it is that signified by the New Jerusalem in the Revelation of John.

Emanuel Swedenborg, the founder of this New Church, whose tenets are peculiarly distinct from every other system of divinity in Christendom, draws all his doctrines from the holy scriptures, which appear at the same time to be grounded in true philosophy. The author points out an intire new and singular way of reconciling the apparent contradictions in scripture, by having recourse to two kinds of truth, which he distinguishes into genuine and apparent. He maintains, that the holy scripture, as well as every thing in nature, is resolvable into one or the other of these two kinds [Page] of truth. Thus when it is said, that the sun rises or sets, this is only an apparent truth, as the genuine truth is, that the earth revolves round its own axis, and causes that appearance: yet there is no impropriety in speaking according to appearances; nay, it would be a manifest absurdity, in the above instance, to speak in common conversation according to the genuine truth. Just so it is with the scriptures, which are written in a style adapted to the comprehension of the simple, and in many parts are not genuine, but apparent truths. Thus when it is said, that God is angry and revengeful, that he punishes and casts into hell, we are to understand, that it is man who is angry with God, and that it is man who brings punishment upon himself, and casts himself into hell. So in numberless other passages to the same purpose; and particularly in the New Testament, where the Father, Son, and Holy Ghost, are mentioned apparently as three distinct persons, (which by many is converted into the idea of three Gods,) whereas the genuine truth is, that there is only one God in one person.

These, and a variety of other points, equally new and interesting, are treated very copiously by the author in his theological works. But as they are voluminous, and many of our readers may not have had an opportunity of consulting them, we shall here state the principal doctrines of the New Church, which have been collected with great care from the whole of his writings, and are contained in the following summary.

1. Contrary to Unitarians, who deny, and to Trinitarians, who hold a Trinity of Persons in the Godhead, they maintain that there is a Divine Trinity [Page] in the person of Jesus Christ, consisting of Father, Son, and Holy Ghost, just like the human Trinity in every individual man, of soul, body, and operation; and that as the latter Trinity constitutes one man, so the former Trinity constitutes one Jehovah God, who is at once the Creator, Redeemer, and Regenerator.

2. That Jehovah God himself came down from Heaven, and assumed human nature for the purpose of removing hell from man, of restoring the heavens to order, and of preparing the way for a new church upon earth; and that herein consists the true nature of redemption, which was effected solely by the omnipotence of the Lord's divine humanity.

3. They hold the notion of pardon obtained by a vicarious sacrifice or atonement, as a fundamental and fatal error; but that repentance is the foundation of the church in man, that it consists in a man's abstaining from all evils, because they are sins against God, &c. that it is productive of regeneration, which is not an instantaneous, but a gradual work, effected by the Lord alone, through charity and faith, during man's co-operation.

4. That man has free will in spiritual things, whereby he may join himself by reciprocration with the Lord.

5. That the imputation of the merits and righteousness of Christ is a thing as absurd and impossible, as it would be to impute to any man the work of creation; for the merits and righteousness of Christ consist in redemption, which is as much the work of a divine and omnipotent Being, as creation itself. They maintain, however, that the imputation, which really takes place, [Page] is an imputation of good and evil; and that this is according to a man's life.

6. That the doctrine of predestination and justification by faith alone, is contrary to the true sense of holy Scripture, which every where points out the necessity of conjoining a good life with a living faith in the Lord.

7. That the two sacraments of baptism and the holy supper are essential institutions in the New Church, the genuine and rational uses of which are now discovered, together with the spiritual sense of the Holy Word.

8. That the Holy Word of sacred Scripture contains a threefold sense, namely, celestial, spiritual, and natural, which are united by correspondencies; and that in each sense it is divine truth, accommodated respectively to the angels of the three heavens, and also to men on earth.

9. That the books of the Word are all those which have the internal sense, and are as follows; the five books of Moses, (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy,) the books of Joshua, Judges, Samuel, Kings, the Psalms, and all the Prophets; also, the four Evangelists, and the Revelation: and that the other books, not having the internal sense, are not emphatically the Word.

10. That in the spiritual world there is a sun distinct from that of the natural world, the essence of which is pure love from Jehovah God, who is in the midst thereof; that the heat also proceeding from that sun is in it's essence love, and the light thence proceeding is in it's essence wisdom; and that by the instrumentality of that sun all things were created, and continue to subsist, both in the spiritual and in the natural world.

[Page]11. They maintain, that there is not in the universal heaven a single angel that was created such at first, nor a single devil in all hell, that had been created an angel of light, and was afterwards cast out of heaven; but that all both in heaven and hell are of the human race, in heaven such as had lived in the world in heavenly love and faith, and in hell such as had lived in hellish love and faith.

12. That the material body never rises again; but that man, immediately on his departure from this life, rises again as to his spiritual or substantial body, (which was inclosed in his material body, and formed from his predominant love, whether it be good or evil, wherein he continues to live as a man, in a perfect human form, in all respects as before, save only the gross material body, which he puts off by death, and which is of no further use.

13. That the state and condition of man after death is according to his past life in this world; and that the predominant love, which he takes with him into the spiritual world, continues with him for ever, and can never be changed to all eternity; consequently if it be good, he abides in heaven to all eternity; but if evil, he abides in hell to all eternity.

14. That true conjugal love, which can only subsist between one husband and one wife, is a primary characteristic of the New Church, being grounded in the marriage of goodness and truth, and corresponding with the marriage of the Lord and his Church; and therefore it is more celestial, spiritual, holy, pure, and clean, than any other love in angels or men.

[Page]15. That the science of correspondences which have been lost for some thousands of years, but is now revived in the theological works to the Hon. Emanuel Swedenborg,) is the only key of the spiritual or internal sense of the holy word, every page of which is written by correspondences, that is, by such things in the natural world as correspond unto and signify things in the spiritual world.

16. That all those passages in scripture, generally supposed to signify the destruction of the world by fire, &c. commonly called the last judgment, must be understood according to the above science, which teaches, that by the end of the world, or consummation of the age, is not signified the destruction or end of the world, but the destruction or end of the present Christian church, both among Roman Catholics and Protestants of every description; and that this last judgment actually took place in the spiritual world in the year 1757.

17. That the second advent of the Lord, which is a coming, not in person, but in the spiritual or internal sense of his holy Word, has already commenced; that it is effected by means of his servant Emanuel Swedenborg, before whom he hath manifested himself in person, and whom he hath filled with his spirit, to teach the doctrines of the new church by the word from him; and that this is what is meant in the Revelation by the new heaven and new earth, and the New Jerusalem thence descending.

Such are the general outlines of the doctrines of the New Jerusalem Church, which we have taken [Page] some pains to collect, and on the merits of which we shall leave to the judgment of our readers to decide. We shall, however, occasionally take one or another of the above subjects, and place them in such a light, as we trust will leave little or no room for doubts concerning their truth and importance.

The DOCTRINE of the TRINITY clearly stated and explained.

IT has long been a mortifying reflection, that the doctrines of the Christian religion, as they are too generally inculcated, cannot be supported by a fair and candid appeal to sound rationality, and to the common sense of mankind, but that in many instances the most orthodox theologians are compelled to submit their understandings to a blind faith, and acquiesce in doctrines that are not only above the comprehension of man, but plainly and absolutely contradictory to sound reason. Where is the divine, for instance, who can look the generally received doctrine of the Trinity in the face, without (tacitly at least) acknowledging it's absurdity, although he may perhaps have bound himself down to profess it as the leading article of his faith? If a Pagan, or Mahometan, gravely repeats the articles of his belief, we smile at his credulity, and wonder how a rational being can receive, as the ground work of his religion, such incredible traditions. Yet Christians in their turn equally become the subjects of ridicule among Mahometans and Pagans, for their strange and unaccountable acknowledgment of Three Divine Persons in the [Page] Godhead; which is so plain and palpable a confession of the existence of Three Gods, that no subtlety of reasoning can possibly elude the charge.

This, however, is not the fault of Christianity, but of it's professors, who have unfortunately mistaken it's most essential characters, and represented it as a religion that prohibits man the free use of his understanding: and in no article is this more conspicuous than in that of the Trinity. But that true Christianity is perfectly consistent with sound reason, that the understanding of man ought freely to be exercised in all matters of faith whatever, and that the Word of God requires no one blindly to believe what he cannot in some measure comprehend, shall, we trust, be fully demonstrated in the course of this work. At present we shall confine ourselves to that great article of the Christian faith, viz. the Divine Trinity, and shew that it is so far from being an inexplicable, incomprehensible mystery, that it is perhaps the plainest, simplest, and most intelligible doctrine in the whole system of theology. But this we cannot do better than in the words of Baron Swedenborg, who in his admirable work, entitled True Christian Religion, treats the subject in the following manner:

EXPLANATION of the TRINITY.

THERE are general, and also particular essentials of every one thing, which altogether constitute one essence. The general essentials of every one man are, his soul, body, and operation; and that these constitute one essence, is evident from this circumstance, that one existeth by derivation from the other, and for the sake of the other, in a continued [Page] series; for man hath his beginning from the soul, which is the very essence of the seed, and which is not only the initiating, but also the producing cause of all the parts of the body in their respective order, and afterwards of all acts proceeding from the soul and body united, which are called operations; wherefore, from this circumstance of the production of one from another, and their consequent insertion and conjunction one with another, it is evident, that these three are of one essence, and therefore they are called three essentials.

That these three essentials, viz. soul, body and operation, did, and do exist in the Lord God the Saviour, is universally acknowledged. That his soul was from Jehovah the Father, can only be denied by Antichrist, for in the Word of both the Old and New Testament he is called the Son of Jehovah, the Son of the Most High God, the Only-begotten; wherefore the divinity of the Father, answering to the soul in man, is his first essential. That the Son, who was born of the mother Mary, is the body of that divine soul, is a consequence of that birth, inasmuch as nothing is provided in the womb of the mother except a body, conceived in her, and derived from the soul; this, therefore, is a second essential. That operation constitue a third essential, is a consequence of their proceeding from soul and body together; for the things that proceed are of the same essence with the things from whence they proceed. That the three essentials, which are Father, Son, and Holy Ghost, are One in the Lord, like soul, body, and operation in man, is evident from the words of the Lord, declaring that He and the Father are One, and [Page] that the Father is in Him, and He in the Father; and that in like manner He and the Holy Ghost are One, inasmuch as the Holy Ghost is the divine proceeding out of the Lord from the Father.

When it is said that Father, Son, and Holy Ghost are three essentials of one God, it may appear to human reason as if those three essentials were three distinct persons, which yet cannot possibly be true; but when it is understood that the divinity of the Father, which constituteth the soul, and the divinity of the Son, which constituteth the Body, and the divinity of the Holy Ghost, or the divine-proceeding, which constituteth Operation, are three essentials of one God, this the understanding can apprehend. For there is a peculiar divinity of nature in God the Father, in the Son derived from the Father, and in the Holy Ghost proceeding from both, which being of the same essence, and the same mind, constitute together one God. But if those three divine natures are called persons, and have each of them their particular attributes allotted them, as when imputation is ascribed to the Father, mediation to the Son, and operation to the Holy Ghost, in this case the Divine Essence is divided, which yet is One and Individual, and thus none of the Three is God in perfect fullness, but each in subtriplicate power, which is a conceit that every sober and sensible man must of necessity reject.

How plain therefore is it to discern a Trinity in the Lord by a Trinity discernible in every individual man! For in every individual man there is a soul, a body, and operation; and so it is also with respect to the Lord, inasmuch as in Him, as Paul saith, "dwelleth all the fullness of the Godhead bodily," [Page] Coloss. ii. 9. Wherefore the Trinity in the Lord is divine, but in man it is human.

It is a fundamental doctrine of the present Christian Church, on which depends every other in the whole system of modern theology, that there is a Trinity of Three Divine Persons existing from eternity; but how plain is it to see, that in this mystery, representing Three Divine Persons, and yet but One God, and this One God not as One Person, reason hath nothing to do, but is lulled to sleep, still compelling the mouth to speak like a parrot without meaning! and when reason is laid asleep, what are the words of the mouth but lifeless and inanimate things? Or when the mouth speaketh what the reason contradicteth, what are such words but the offspring of folly and infatuation.

That a Trinity of Divine Persons existing from eternity, is a Trinity of Gods, appears evidently from these passages in the Athanasian Creed,— "There is one Person of the Father, another of the Son, and another of the Holy Ghost; the Father is God and Lord, the Son is God and Lord, and the Holy Ghost is God and Lord; nevertheless, there are not three Gods, or three Lords, but one God, and one Lord; for as we are compelled by the Christian Verity to ACKNOWLEDGE every Person BY HIMSELF to be God and Lord, so are we forbidden by the Catholic Religion to SAY there be three Gods or three Lords" This creed is received by the whole christian church, and from it is derived all that at this day is known and acknowledged concerning God. Every one who readeth this creed with his eyes open may perceive, that a Trinity of Gods was the only Trinity thought of by those who composed [Page] the Council of Nice, whence this creed, as a posthumous birth, was introduced into the church. That a Trinity of Gods was not only thought of by the members of the Nicene Council, but that the same Trinity is still received throughout all Christendom, is a necessary consequence of making that creed the standard of knowledge respecting God, to which every one pays an implicit obedience. From the words of this generally received doctrine concerning God, it is as clear and transparent to the sight, as water in a cup of crystal, that there are three Persons, each whereof is Lord and God; and also, that according to Christian Verity, men ought to confess, or acknowledge, each Person singly to be God and Lord, but that Religion, or the Catholic or Christian Faith forbids to say, and make mention of three Gods and three Lords; and thus that verity and religion, or truth and faith, are not one and the same thing, but two different things in a state of contrariety to each other. It is asserted indeed, that there are not three Gods, and three Lords, but one God, and one Lord; but this assertion was plainly added to obviate the censures of mankind, and to prevent their being exposed to the derision of the whole world; for who can forbear derision on hearing of three Gods? And who doth not see a manifest contradiction in this palliating assertion, that although there are three Lords and three Gods, yet they are not three but one? Whereas had they said, that Divine Essence belongeth to the Father, and to the Son, and to the Holy Ghost, and yet there are not three Divine Essences, but only one individual Essence, the mystery in this case would have been easily explained, whilst by [Page] the Father men had understood the all-begetting Divinity, by the Son the Divine Humanity thence originating, and by the Holy Ghost the Divine Proceeding, which three are constituent of one God; or if the divinity of the Father had been considered as the soul of man, the Divine Humanity as the body of that soul, and the Holy Ghost as the operation proceeding from both; in this case three essentials are understood as belonging to one and the same Person, and therefore as constituting together one single individual Essence.

On the DOCTRINE of the ATONEMENT.

THE popular opinion respecting this doctrine is, "That the sacrifice and atonement made unto God for the sins of mankind, by Jesus Christ, is the most essential doctrine of the Christian Religion."

This the members of the New Jerusalem Church flatly and positively deny, and that for the following reasons:

First, Because the doctrine of Christ's atonement necessarily implies a plurality of persons in the Godhead, which has already been proved to be an irrational, blind, and absurd fiction.

Secondly, Because it further implies, that Jesus Christ is not the only God, but that there is a Father distinct from, and superior to him, who breathes out vengeance against the whole human race, and cannot be reconciled to them without the unmerited sufferings and cruel death of an innocent person, even of his own Son. This we [Page] will be bold to say is representing the God of mercy and compassion as worse than Moloch himself, who was content with the sacrifice which his devotees made of their children, without having recource to the offspring of his own loins to gratify his insatiate lust of blood. Yet (horrid thought!) such is the God that modern Christians worship, and such the grand principle of their false theology.

A third reason why we deny, that faith in the sacrifice and atonement of Christ is the great principle of the Christian religion, is, because it is no where asserted to be so in the Word of God; but on the contrary, it is the plain doctrine of scripture, that christianity is founded on an acknowledgment of one God, on faith in Jesus Christ as that one God, and on repentance or a life according to his commandments. These are the fundamental constituents of the christian religion, into which the idea of vicarious sacrifice and atonement, as generally understood, cannot possibly enter, and with which it cannot by any means be reconciled. For if it be once admitted, that redemption consists merely in the sacrifice and atonement of Christ, as a mean whereby the wrath of the Father was appeased; and if, in order to be justified and saved, man needs only to have faith in the merits and righteousness of the Son of God; how natural is it to conclude, that actual repentance is a vain, unnecessary, if not a dangerous work; seeing that redemption is already finished by the passion of the cross, and man's salvation already accomplished, without the necessity of his co-operation! The danger that naturally arises from such a doctrine as this, is too evident to need pointing out to any person of sober reflection; for [Page] thus all the precepts in the Word, relating to love and charity, to newness of life, repentance, and regeneration, would be of no more real use to man than so many pages of blank paper.

"But," our objector will say, ‘what then is meant by the sufferings and death of Jesus Christ? If they were not to satisfy the vindictive justice of the Father, by bearing in his person the punishment due to our offences: what was their end and design?’ To this we answer, His sufferings and death were the necessary means of effecting the work of redemption, which consisted, not in any atonement for the offences of others, for it is neither agreeable to the laws of God or man that the innocent should suffer for the crimes of the guilty: nor in the appeasing of any wrath which God the Father entertained against the human race, for no such wrath ever existed: but in a real subjection of the powers of darkness, those evils spirits of hell which began to predominate over the whole universe. Wherefore it became absolutely necessary, in order to preserve all things in their state of purity and happiness, and to deliver the church on earth from the assaults of hell, for Jehovah God himself to come down among men, to clothe himself with human nature, and in his own divine person work out redemption. This he effected by permitting the humanity, which he received from the Virgin Mary, to be assaulted with temptations from evil spirits, in which he fought against them, and by his own power conquered and put them to flight. Every external suffering in his body corresponded with some internal temptation from hell, and was in fact a consequence thereof; for all the stripes, buffettings, [Page] and contempt he endured, and which were inflicted upon him by the Jews, did not solely originate with them, but they treated him in that manner in consequence of being instigated thereto by evil spirits, with whom they were in spirit associated. Hence we find him sometimes rebuking the devils, and sometimes their associates the Jews.

But the manner of fighting in spirit, is different from the mode practised by men in the natural world. When our Lord was buffetted, he did not return a similar assault, and in that manner conquer; but he with patience submitted, either holding his peace, or simply saying, "Why smitest thou me?" Yet even this submission in the external corresponded to a complete victory in the internal; and while a single Jew apparently triumphed in the flesh, in the spirit a whole legion of devils was put to flight. So at the time of his crucifixion, instead of delivering himself by the weapons of this world, or miraculously coming down from the cross, he only says, "Father forgive them, for they know not what they do." Yet even then his patient submission to the death of the cross, corresponded to his complete victory over all the powers of darkness; and (what is wonderful to contemplate, but incredible to the merely natural man!) the moment in which the Jewish nation vainly triumphed in the death of our Lord's material body, that very moment he glorified his Humanity, vanquished all the hosts of hell, completed his triumph over every spiritual enemy, and restored to the church on earth, as well as to the universal world of spirits, that liberty of which they had heretofore been deprived.

[Page]Such then was the end and design of all our Lord's sufferings and death, and such the nature of redemption, which was effected by Jehovah himself, whose essential Divinity is called the Father, whose Humanity is called the Son, and whose powerful operation is the Holy Spirit.

On the word ADVOCATE.

JESUS CHRIST is said to be an advocate with the Father for the whole human race, because divine truth signified by the Son, which proceeds from divine good signified by the Father, is the only medium of salvation, and, as it were, pleades, intercedes, and mediates for man. Mediation, intercession, and advocateship, are predicated of the Divine Humanity of the Lord, because the Humanity is the medium of conjunction with the Divinity, just as the body of a man is the medium whereby his soul may be approached.

They who believe that the divine essence consists of three persons, which all together make up one God, form to themselves, while reading the literal sense of the Word, no other idea of mediation and intercession, than as if the Lord sat at the right hand of his Father, and conversed with him as one man converses with another; and as if he made supplication to the Father on behalf of men, and thus became their advocate, pleading his own merits in suffering the death of the cross, and praying that he would on these considerations have mercy upon them, and pardon them. Such is the idea which every simple person first forms to himself [Page] from the literal sense of the Word, concerning the Lord's intercession and mediation. But it is to be observed, that the literal sense of the Word is accommodated to the comprehension of the simple, in order thereby gradually to introduce them into genuine interior truths; for the simple have no other idea of the heavenly kingdom, than as of an earthly kingdom; nor of the Father, than as of an earthly king; nor of the Lord, than as of the king's son, who is heir to the crown and kingdom. That such is the idea of the simple, is very evident from the notions which the apostles themselves entertained of the Lord's kingdom; for they at first supposed, like the rest of the Jews, that the Lord, as being the Messiah, would be the greatest king upon earth, and that he would exalt them above all the nations and kingdoms of the whole world. But when they heard from the Lord himself, that his kingdom was not of this world, but in heaven, then they could not but imagine, that his kingdom in heaven was like an earthly kingdom; wherefore two of his disciples, James and John, requested as a favor, that they might be permitted to sit, the one at his right hand, and the other at his left. On which occasion the rest of the disciples, who were also desirous of being great in that kingdom, began to be displeased with their two brethren, and they contended among themselves which should be the greatest. Now as this idea of worldly glory was rooted in their minds, and could not be suddenly extirpated, therefore the Lord answered them according to their states, and told them that they should sit upon twelve thrones, judging the twelve tribes of Israel; but they knew not what the Lord meant by twelve [Page] thrones, nor what by the twelve tribes of Israel. See Mark x. 37, 41. Luke xxii. 24, 30. Matt. xix. 28. From all which it is easy to see what idea the disciples entertained of the Lord's mediation and intercession with the Father, and whence they received it. But the man whose spiritual eyes are opened to discern the interior things of the Word, has a very different view of the Lord's mediation and intercession, considering it not like that of a Son with his Father the king, but like the Lord of the universe accommodating himself to the wants and necessities of his sinful creatures; for He and the Father are not two but one, as he himself teaches in John xiv. 8 to 11. The reason why he is called a Mediator, Intercessor, and Advocate, is, because by the Son is meant Divine Truth, and by the Father Divine Good; and Mediation is effected by Divine Truth, as thereby access is obtained to Divine Good; for Divine Good cannot be immediately approached, being in it's nature like the intense fire of the sun: Divine truth, however, may be approached, this being like the light proceeding from the sun, which is the medium of communication between it and man. This then is the true meaning of mediation and intercession.

But as this is a subject of the greatest importance to be clearly understood, we shall take this opportunity of explaining more fully why the Lord, who is essential Divine Good, and the real sun of heaven, is called a Mediator, Intercessor, and Advocate with the Father. When the Lord was in the world, previous to his complete glorification, he was Divine Truth; wherefore he was then a Mediator, and interceded with the Father, that is, with the essential Divine Good; John xiv. 16, 17. [Page] Chap. xvii. 9, 15, 17. But after his Humanity was fully glorified, then he is called a Mediator and Intercessor on this account, namely, because no one can form an idea of the essential Divinity, except under the form of a Divine Man; much less can any one be conjoined to the Divinity, except by such an idea. Whoever thinks of the Divinity without having the idea of a Divine Man, thinks indeterminately; and an indeterminate idea, or an idea that has no object or form whereon to fall and be terminated, cannot with propriety be called an idea; it is a mere vague notion, that ultimately falls into nature, and becomes like nothing, and consequently has no power of effecting conjunction with the Divinity either by faith or love: for all conjunction necessarily requires an object wherewith to be conjoined; and according to the nature and quality of the object, such is the conjunction. Hence it is that the Lord, as to his Divinity Humanity, is called a Mediator, Intercessor, and Advocate; but then it is to be understood, that he mediates, intercedes, and as it were pleads with himself for mankind, and not with any Father distinct from himself: for he and the Father are one person, like the soul and body in Man.

Therefore Mediation signifies, that the Humanity is the medium by which man may come to God the Father, and God the Father to man, and thereby be his teacher and guide unto salvation; wherefore the Son of God, by whom is meant the Humanity of God the Father, is called Saviour, and on earth Jesus, that is, Salvation.

Intercession signifies perpetual mediation; for true love, whence mercy, clemency, and grace proceed, perpetually intercedeth, that is, mediateth [Page] for those who do his commandments, and who are thereby the objects of his love.

Expiation signifies the removal of sins, into which man would rush headlong, if he approached the naked Jehovah uncloathed with the Humanity.

Propitiation signifies the operation of clemency and grace, to prevent man from falling into damnation by sin, and at the same time to be a security against the prophanation of holiness, which was signified by the propitiatory, or mercy-seat, over the ark in the tabernacle.

It is generally acknowledged, that God spake in his Word according to appearances, as when it is said that he is angry, that he avengeth, that he tempteth, that he punisheth, that he casteth into hell, that he condemneth, yea, that he doth evil; when the truth is, that God is never angry with any one, that he never avengeth, tempteth, punisheth, casteth into hell, or condemneth; such things are as far from God as hell is from heaven, and infinitely farther: wherefore they are exppressions used only to signify appearances: and so also are the terms expiation, propitiation, intercession, and mediation used, but yet in a different sense, to express the ways of approaching unto God, and of receiving grace from God, by means of his Humanity: which terms being misunderstood, men have divided God into three, and upon that division have grounded all the doctrines of the church, and thereby have falsified the Word: hence cometh the abomination of desolation, foretold by the Lord in Daniel, and again in Matthew, chapter xxiv.

On the Honorable Emanuel Swedenborg's UNIVERSAL THEOLOGY.

[Page]

By PHILIP FRENEAU.

IN this choice work the curious eye may find

The noblest system to reform mankind,

Old truths confirm'd, that sceptics have deny'd,

By most perverted, and which some deride.

Here, truths divine in heavenly visions grow

From the vast influx on our world below;

Here, like the blaze of our material sun,

Enlighten'd reason proves, that GOD IS ONE—.

As that, concenter'd in itself, a sphere,

Illumes all nature with it's radiance here,

Bids tow'rd itself all trees and plants aspire,

Awakes the winds, impells the seeds of fire,

And, still subservient to th' almighty plan,

Warms into life the changeful race of man:

So, like that sun, in heaven's bright realms we trace

One power of LOVE, that fills unbounded space,

Existing always by no borrow'd aid,

Before all worlds, eternal, and not made;—

To that indebted, stars and comets burn,

Owe their first movement, and to that return:

Prime source of wisdom, all contriving mind,

First spring of reason, that this globe design'd,

Parent of ORDER, whose unwearied hand

Upholds the fabric that his wisdom plann'd,

And it's due course assign'd to every sphere,

Revolves the seasons, and sustains the year;

Pure light of TRUTH! where'er thy rays combine

Thou art the substance of the power divine!

Nought else on earth that full resemblance bears,

[Page]No sun, that lights us thro' our circling years,

No stars, that thro' yon heavenly mansions stray,

No moon, that glads us with her evening ray,

No seas, that o'er their gloomy mansions flow,

No forms beyond us, and no shapes below.

Then slight, ah! slight not this instructive page

For the low follies of a thoughtless age;

Here, to the truth, by reason's aid asspire,

Here, the gay visions of the blest admire;

Behold that heaven in these neglected lines,

In whose vast space perpetual day-light shines,

Where streams of joy thro' plains of pleasure run,

And night is banish'd from so bright a sun.

Plung'd in that gulph, whose dark unfathom'd wave

All tongues and nations to destruction gave,—

Here, man no more disgrac'd by death appears,

Lost in dull slumbers thro' a waste of years—

No empty dream, or still more empty shade;

Remains the substance, but the form decay'd:

Sees what he saw, knows what before was known,

The same ideas, but more perfect grown.

Where parted souls with kindred spirits meet,

Rapt to the bloom of beauty, all complete,

In that celestial, vast, unbounded sphere,

Nought there exists but has it's image here!

All there is MIND!—that intellectual flame,

From whose vast depth Platonic visions came,

In which creation ended and began—

Flows to this abject world, and beams on man.

Information about this book

Title statement

A Compendious view and brief defence of the peculiar and leading doctrines of the New Jerusalem Church.

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Publisher

Text Creation Partnership,

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Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N25307

ID [TCP]

N25307

ID [STC]

Evans 33549

ID [NOTIS]

APY9202

ID [IMAGE-SET]

33549

ID [EVANS-CITATION]

99036765

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Early American Imprints, 1639-1800 ; no. 33549.

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(Evans-TCP ; no. N25307)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 33549)

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Source

— A Compendious view and brief defence of the peculiar and leading doctrines of the New Jerusalem Church., Freneau, Philip Morin, 1752-1832. On the Honorable Emanuel Swedenborg's Universal theology..

Extent

xxxvi p. ; 22 cm. (8vo)

Printed by Samuel Sower, in Fayette Street.,. Baltimore: :: M,DCC,XCVIII. [1798]. (With a hymn on p. iv.) ("On the Honorable Emanuel Swedenborg's Universal theology. By Philip Freneau."--p. xxxv-xxxvi.)

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