the Western Convention as an independent body, was mainly caused by a resolution of the Convention formerly called the general one, that those Societies which would not organize forthwith according to the new rules of order, passed at their session of 1838, should not belong to that Convention. It stated, also, that those rules were by no means adapted to the people of these Western States. I may now say that they were in like manner objected to by many who live in what have been called the Middle or Central States. A number of these invited, in 1840, a general meeting, with a view of consulting together on the subject of forming a district Convention, on such principles as they considered to be in agreement with right order, - principles which have respect to the just liberties of Societies and individual members, so that one and all might be able to act from liberty according to reason. They disclaimed, however, the idea of acting in a spirit of opposition to the Eastern Convention. They felt that heavy burdens had been laid upon them by the stringent measures to which they had been required to conform; and were convinced, moreover, that those who had passed the motion about exclusion, entertained erroneous views of Church order, and of the powers which justly belong to a Convention. They drew up, and published, in a pamphlet form, a statement of their "Reasons and Principles for a Middle Convention of the New Jerusalem in the United States." This pamphlet is, doubtless, in your possession, so that you can refer to it for information on the subjects which it treats upon; but as only a very few of your readers have the same means of informing themselves, I will here mention the principal matters contained in that pamphlet.

They first invite a consideration of the subject, whether the brethren of the middle States should form themselves into associations after the order of the Eastern Convention, and so conform to its principles, or whether they should adopt a proposition entertained by that body in 1833, to form a Middle Convention. They say (p. 4.) that "there has been an idea prevalent in the Church, almost from its first establishment in this country, that the great extent of territory, the grand geographical demarcations, and above all, the peculiar genius of the people in different quarters, would require three or four general divisions of it in the United States." They then quote a resolution passed many years before, in favor of district Conventions. They proceed to say, "First, We cannot regard what is now called the General Convention as any thing but emphatically the Eastern Convention; inasmuch as, in our view, it has, since its first meeting at Boston, in 1828, come

wholly under the control of the New England Societies, and is now attempting to spread the peculiar form of those Societies upon the whole Church. Secondly, It has departed from just precedents, and originated unjust ones. Thirdly, It has constituted itself, and claims to be a general Convention without a general representation,— the Church in the West not having been duly represented in it, when it assumed its present constitutional forms. Fourthly, The episcopal form of ecclesiastical government, at which it seems to aim, is not called for in our quarter at least, by the existing circumstances of the Church among us. Fifthly, Because its present constitution was not adopted in the right way. lastly, It has virtually excluded us from its connexion."

And,

After stating these general objections they go to particulars. They refer to, and disallow, the high pretensions of the other Convention, and the use of the term "prescriptions," or orders then given to their decisions, instead of "recommendations;" the former word implying the claim of spiritual authority over Societies, while the word "recommendations" implies, that Societies, in adopting them, are to "act from liberty according to reason." They argue against the principle itself of forming a state of unity by conforming to prescriptions, rather than by agreeing to recommendations, thus by submission rather than willingness. They shew how true order requires that Societies are not to have modes of organization or discipline imposed upon them, but proposed to them; that man does not owe obedience to man in spiritual things; and that the men of the New Church are to act "as of themselves from the Lord alone.” They quote E. S., who says, "Do not you, my friend, depend on Councils, but on the Holy Word, and go to the Lord, and you will be enlightened." (T.C.R. 634.) They argue as follows, against the notion of men thinking and acting from others in spiritual affairs. "E. S. teaches, that 'the natural takes its rise from the spiritual, and in its existence, is nothing else than a mass gathered together from things spiritual.' (C.L. 320.) Again, 'All things exist by successive formations of posterior things by things prior. Hence each formation exists separate from the other, but still in such a way that the posterior depends upon the prior, so that it cannot subsist without the prior, for the posterior is kept by the prior in its connexion and in its form. Thus it is with the interior and exterior things appertaining to man, and also of those things which are of the life appertaining to man.'"

(A. C. 6465.) They give illustrations of this from the human body, and then proceed: "So must it be with forms of order in the Church. These should be

externals formed from internal principles, which are distinct uses flowing down and forming to themselves appropriate organs for the discharge of their respective functions in various administrations; just as the use of sight forms to itself the eye, or the use of hearing, the ear, with all their distinctive forms and organizations in the body. And for one part of the Church to devise an ecclesiastical order, and seek to induce it upon all other parts of the Church, would as thoroughly derange, and as fatally destroy the general body of the Church, as the seeking of the eye to induce its form of order on the ear, or any other one part to induce its peculiar and distinctive form upon all the other parts, would derange and destroy the physical body. * * Let any Society, instead of forming, in the exercise of its own volitions, according to its own reason, an external order for itself, produced from, and adapted to its internal state, put itself under the care and tutelage of some ecclesiastical body in another place, so as to be brought by that body into order on the principle of implicit obedience to its teachings or leadings, and see if that Society is not, sooner or later, diseased with spiritual rickets, or destroyed by convulsions. So, if any general body of the Church undertakes to devise an order for all its particular Societies, and prescribes that order to them, requiring them to adopt it on the penalty of exclusion from its communion, we may rest assured, that division will be the inevitable consequence among the Churches, more or less particular, and singular members. For then, the principle of unity in the Church becomes uniformity to external rules of order. And when this is the case, then there immediately arises the distinction between conformists and non-conformists in the external Church; and then, he who conforms to the measures which a majority has devised, and is active in carrying them out, is acknowledged by the body, no matter what may be his internal character or moral life, while he who does not so conform-no matter what may be his purity of purpose, and general internal integrity of character-is pronounced out of the Church." (pp. 10 and 11.)

They also allege, that those rules of order were prescribed and enforced by the authority of an ecclesiastical council, or council of ministers. With respect to this authority of ministers, you learn from the letter of Mr. Z. Hyde, inserted in your Repository for October, 1841, that their duty, the duty of ministers, "pertains to the instruction, order, and government of the Church." They say, in the pamphlet, "We would be cautious how we adopt an order prescribed to us by an ecclesiastical council, lest we should by precedent allow the right of such a council to make such

prescription, and by and by, to determine who are entitled to Church membership. If it may be permitted to determine this, it may, as such councils have hitherto done, determine matters of faith and practice." (p. 9.)

Again; they say that a Society in Philadelphia had been called disorderly, because they sung hymns together with chants. They say further, " Another reason why we cannot come into the present order of the Eastern Convention is, because that Convention is professedly a General Convention, without a general representation. The order of that Convention is, in fact, an order devised in New England, and extended from the Church in that quarter over the Church in other quarters. It is an order which has flowed from certain principles there, which principles it is not customary to talk of and reason about, but which, nevertheless, enter into, and remain central in, all the external ecclesiastical forms and proceedings which flow from them. They are principles having respect to the relation of a minister to his Society, to the mode of administering the Lord's Supper, to the recondite nature of that holy sacrament, to the mode of rendering pecuniary support to ecclesiastical establishments, editing and controlling a periodical, by private Societies, instead of the Convention and its official organs, &c. These principles we do not object to in them, so far as they conscientiously believe them to be true. But their principles are not ours: and the forms of order which they assume, while freely acting their principles out, are not the forms of order which we would assume, if we were to act our principles out in freedom. Yet they require all to come into their order." (p. 26.)

They appeal to Swedenborg relative to external uniformity, and unity BY CONFORMITY, in the New Church. He "teaches that the Church of the Lord in the earths cannot be otherwise than VARIOUS and DIVERSE;' (A.C. 3451.) but 'there would be but ONE Church, if all were regarded from CHARITY, although they might differ as to OPINIONS OF FAITH, and RITUALS of WORSHIP.' (A.C. 1286, 1316, 2385.) The kingdom of the Lord is a kingdom of uses, and USES there are ENDS;' and when all and singular things there RESPECT ONE END, they are then kept in inseparable connexion and MAKE ONE.' (A.C. 9828.) But the end may be only one, while the externals, as speech for instance, and hence men, are dissimilar.' (A.C. 5189.) And hence, a society of dissimilar persons can exist, because, although dissimilar, still they are made one, when they are consociated as to end.' (A.C. 4051.) It may be said that this is true of societies and general bodies in the heavens. But the same is true order for the Church on earth: for Swedenborg not

only asserts the general principle that every whole, or one, is from the harmony and agreement of several; that otherwise it hath no quality, and that hence the universal heaven is one;' (A.C. 457.) but he expressly says, 'the like may be said concerning the Church as concerning heaven, for the Church is the heaven of the Lord in the earths. There are also several Churches, and yet each is called a Church, and likewise is a Church, so far as the good of love and of faith rule in it: the Lord also, in such case, FROM VARIETY MAKES UNITY, thus from SEVERAL CHURCHES MAKES ONE CHURCH.' (H. & H. 7.) From these teachings it is clear, that a general Church is not made one by similarity in externals, or by conformity to the same rules. The attempt to bring this about is the very thing to divide it into parties." (p. 17.)

They observe that the Eastern Convention formerly held the same doctrine, namely, that the decisions of a Convention should be RECOMMENDATIONS, and that Societies should be left to their freedom in matters of discipline and organization.

The foregoing is enough to shew the reasons for forming the Central Convention. The reader will be able to form a competent opinion on the question, whether they have acted justly in the course which they have determined to pursue.

As there appears in my letters a leaning to the Central and Western Conventions, allow me to say, that it is with principles rather than Conventions that I have to do; and the principles above given, are such as I consider correct. I have no reason to entertain any other than the kindest and most respectful feelings towards the brethren who maintain the principles of the Eastern or "General Convention," but must be permitted to express my humble opinion, that their views respecting the duties and powers of a Convention are not in agreement with the spirit and principles of the New Church. From want of space, I must here, though abruptly, conclude. I remain, &c.,

A DECLARATION AGAINST PUSEYISM-is in the course of signature by clergymen of the Established Church calling themselves "Evangelical." Above 800 had affixed their signatures at the beginning of May. This Document declares also the faith of those who have signed it. The following specimens of the bad and the good contained in it, are selected for the information of our readers:

"Believers are accounted righteous before God only for the merits of our Lord and Saviour Jesus Christ by faith, not for their own works. They are justified by the righteousness of Christ imputed to them, not by any inherent righteousness IMPARTED to them by the Spirit. They are, from first to last, justified by faith alone without works."

(Adopted from the Homily for WhitSunday). "Wheresoever ye find the spirit of arrogance and pride, the spirit of envy, hatred, contention, &c., assure yourselves that there is the spirit of the Devil not of God; according to which rule, if any man live uprightly, of him it may be safely pronounced that he hath the Holy Ghost within him." [How this extract is to be reconciled with the former, surpasses all our powers of comprehension, if any thing like logic is to be admitted into the process.]

"The ministers of Christ are termed in Scripture presbyters, bishops, shepherds, stewards, &c., but are never distinctively termed priests."

"There is no scriptural authority for asserting, that those ministers only are rightly ordained, or are to be esteemed true ministers of Christ, who have received Episcopal ordination."

It is, perhaps, unnecessary to add, that this Document has greatly delighted the "Evangelical Dissenters.'

THE NINTH ANNUAL GENERAL ASSEMBLY OF THE NEW CHURCH IN SCOTLAND-will be held on Friday, July 12th, 1844, at the Society's Place of Meeting, Glasgow. The attendance of strangers from a distance will be a favour. The meeting will assemble at five o'clock. The following resolutions will be submitted for the adoption of the meeting:1st. That the New Church view of the doctrine of Divine Providence is calculated, when clearly understood, and affectionately received, to remove all doubt and anxiety in the mind, and to induce a firm reliance on the Divine Goodness, so as to be assured that He will order all things for our present peace and future happiness.-2nd. That this meeting views with delight the efforts that are now making to improve the character and condition of

man, as being a preparatory step by which he may attain to the exercise of higher principles of mind in the pursuit of that genuine spiritual religion, which is so fully presented in the doctrines of the New Church.-3rd. That the heavenly doctrines of the New Jerusalem, in their inmost state of reception, have the blessed tendency to promote the life of holiness and virtue, more for the sake of others than for the sake of self.

INTELLIGENCE FROM HEYWOOD.The annual sermons on behalf of the New Church Schools at Heywood, were preached on Sunday, May 19th, by the Rev. E. D. Rendell, of Preston. The services were respectably attended, notwithstanding the efforts of other religious parties to prevent the attendance of the public, by appointing particular services at their respective chapels for the same date. The collections amounted to the handsome sum of £30 14s., being rather more than last year.

ACCRINGTON.-On Sunday, June 16th, 1844, two sermons were preached in the New Jerusalem Church, Accrington, by the Rev. E. D. Rendell, of Preston, after which collections were made in aid of the Sunday-school connected with that place of worship, amounting to upwards of £53. BATH.-The new building erected for the Society of the New Church at Bath, will be opened on Sunday the 21st of July, when the consecration service will be performed by the Rev. Edward Madeley, of Birmingham, and the Rev. J. W. Barnes, of Bath. After which a lecture, appropriate to the occasion, will be delivered by Mr. Madeley, who has also kindly consented to preach in the evening; twice on the following Sunday, July 28; and to deliver, during his fortnight's stay, six lectures on the important doctrines of the Church on week-day evenings.

a warm response from the Society, and the active co-operation of every individual member; for "Behold how pleasant a thing it is for brethren to dwell together in unity;" and thus manifest to the world, that we are "not only hearers, but doers of the Word," by keeping that new commandment which our blessed Lord left with His true disciples; viz., "That ye love one another." VOLTIS.

HALF-YEARLY EXAMINATION OF THE CHILDREN OF THE DAY SCHOOLS IN MANCHESTER AND SALFORD. There are three day-schools, two for boys and one for girls, connected with the New Church in Manchester and Salford. These schools have been many years established, particularly the one so ably superintended by Mr. Moss, and at present they contain rather more than 500 children. The public examination to which the scholars have from time to time been submitted, has always proved satisfactory, and the results have been frequently recorded in our periodical. On the 19th and the two following days of June, these schools underwent the usual half-yearly examination. In their religious instruction the Conference Catechism was repeated, after which the teachers respectively, and also the ministers, exercised the children intellectually upon the important subjects, mentioned in the catechism. Numerous passages of Scripture were likewise recited in confirmation of the great fundamental truths of Christianity. The children were also examined in several branches of useful knowledge, and every one present appeared quite satisfied with the results. We trust that ere long more schools of a similar kind may be opened in this populous district; but for the present the committee are prevented, through the want of funds, from extending the sphere of their operations. It is, however, intended to open, as soon as possible, an additional girls' school, and we earnestly appeal to our friends who are interested in the cause of New Church education, to come forward with their liberal assistance at the present period, when all denominations are especially exerting themselves to promote this great work Our readers will be glad to see, in our Notice to Correspondents, that a friend has, for this purpose, set a noble example, by the generous donation of £20.