be more unfair than this; and the candid and reflecting among the public in Preston now clearly see, through the able Letter of Mr. Clissold, that these great points of Christian faith are by no means denied by the New Church, but that they are placed in the writings of Swedenborg in a new and glorious light from Scripture, “spiritually discerned."

Mr. Bonwell inserted two papers in the Preston Magazine, as a critique upon Mr. Clissold's Letter; but instead of consulting the writings of Swedenborg, as it was certainly his duty to have done, he sought refuge in a Tract which appeared many years ago as an extract from "Mr. Pike's Attack upon the New Church at Derby;" and this Tract appears to be the chief armoury, whence he has taken all his weapons of

attack.

The Letter before us, addressed to the inhabitants of Preston, is a review of Mr. Bonwell's critique, and we feel assured that from the truly Christian spirit which it breathes, and from the able arguments alleged, it cannot fail to produce a deep impression on all the candid and reflecting in the respectable town of Preston.

Mr. Bonwell commences his critique with the old cry about " a proper call for those who venture to execute the office of the ministry," meaning, of course, that no person is authorized to perform the duties of the ministry but he who has received episcopal ordination, either in his own Church or in that of Rome; upon this point Mr. Clissold remarks (p. 4) :

"According to the Sermon and Review, no person should presume to exercise the office of the ministry without a divine commission, and that commission is given by the Church. But Swedenborg maintains that the Church has come to its end; and whether he is right or wrong in this respect, do you suppose it would be consistent in a person to seek for a divine commission from a Church which he believed to be no Church? How can that which does not exist give a commission? Nay, on what ground have you yourselves separated from the Church of Rome? Does the Roman Catholic priest seek for a regular appointment or a divine commission from the Church of England? Does not the Church of Rome maintain that the Church of England is no Church, that its priests are no priests, and that they have no more title to the priesthood than the ministers of the New Church? Granting they are wrong, they are at least consistent in placing Luther, Calvin, Knox, and the ministers of the Church of England, precisely upon the same footing as they place Swedenborg and the ministers of the New Church."

The Reviewer in the Preston Magazine next utters the old cry for a miracle, to prove that Swedenborg was divinely commissioned to teach; to which Mr. C. replies:

"But did the Church of England, when separating from the Church of Rome, work a miracle to prove her divine commission? The Sermon at Trinity Church

consigns to the fate of Korah, Dathan, and Abiram, those who do not derive their ministry from the Church of England. The Church of Rome, unhappily, consigns the minister so preaching to the fate of Korah, Dathan, and Abiram, because he did not derive his ministry from her. And what must be his only reply? the humiliating acknowledgment, that the Church which so condemns him is a true Church; for that her priests do not require to be re-ordained upon entering the Church of England."

Mr. Clissold then takes the "right of private judgment" into consideration, and through the rational statements of the Archbishop of Dublin, in his late work called The Kingdom of Christ, entirely confutes all the assertions, both of the Church of Rome and of many in the Church of England, as to this head. We especially direct the attention of our readers to the passage (pp. 5, 6), as our space will not permit us to make many extracts.

And here, we cannot but express our great admiration of the extensive reading and profound research which characterize all Mr. Clissold's productions. He seems to be acquainted with every thing of importance that has been written by the most learned and distinguished divines of every denomination, but especially of the Church of England. It is this fact which enables him to throw the enemies arrayed against the New Church into the utmost confusion amongst themselves, and to bewilder them with their own opposing statements,-their own errors and falses, in such a manner as to turn their weapons upon themselves. Verily, the old Church is a kingdom sadly divided against itself, and it is impossible that it can long stand! The remark here made is fully corroborated by what is said in the following pages, concerning the different opinions which have been maintained by distinguished divines on the doctrine of the resurrection. Here are bishops Pearson, Watson, the present Bishop of London, Archdeacon Paley, and others, maintaining different opinions in reference to this important subject. The same darkness and uncertainty prevail as to the nature of the last judgment. The old Church possesses no definite ideas, no harmonious views upon this important point, and most of the learned divines are directly opposed to each other in their views on this subject. What darkness and confusion consequently prevail! And what light and consolation can such a Church supply to the sincere seeker after truth? Verily, on the portals of such a Church is distinctly written, "Come out of her, my people !"

"Is it not," says Mr. C. (page 16), "an awful state of the Church to find, upon this most solemn subject, one divine declaring the resurrection of the same body, as Witsius, to be the one grand hope and consolation of the Christian; another divine, as Bishop Pearson, declaring it to be a necessary and infallible truth; another

divine, as Bishop Bull, resting upon it the whole doctrine of eternal happiness in heaven: and then to find other divines, equally eminent in learning and station, giving a flat contradiction to these statements, and challenging these theologians to prove that any such doctrine is to be found in the Bible? There are many, alas! who call themselves Christians, who give but little heed to these things, in consequence of going after the god of this world; but can you think that to those who desire to work out their salvation, this state of things in the Church is a matter of no consequence? Or can you wonder that it should have deeply affected many reflecting minds, and caused them to receive the doctrines of a New Church, in which they are satisfied there are no such contradictions; in which they perceive both certainty and clearness; and which, consequently, they regard as most consolatory ?"

That Swedenborg, who was a layman, although the son of a distinguished Bishop, should have presumed to write upon theology, and to expound the Scriptures, has always been a great stone of stumbling and offence to his enemies; and especially, as he states that he was enlightened, through the opening of his spiritual senses, to understand the spiritual sense of the Word, and to instruct mankind concerning the great realities of another life,—all this is, of course, the height of sinful presumption and arrogance; although Swedenborg, as the Rev. Mr. Hartley, a clergyman of the Church of England, and who knew him, states, was a man of uncommon humility," and who, consequently, would be one of the last of men to force either himself or his writings upon the attention of the public with any degree of presumption and arrogance. Swedenborg well knew that the only way in which the truth can be properly received, is that of calm, free, rational inquiry,— that truth carries with it its own evidence to the free, unsophisticated, unbigotted mind, and to such a mind Swedenborg appeals.

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But as to arrogant pretensions,—

"Let the readers," says Mr. C., "of the writings of Swedenborg, listen to the two principal Churches of the present day, while enforcing upon him their awful claims to spiritual dominion. What, according to the testimony of one of her priests, says the Church of England? Hear me—the Church! I am the Primary Teacher ! I am unerring! I have precedence of the written Word of God! Before the Scripture was, I was! Mine alone is the true Catholic Faith! Whosoever will be saved, it is necessary before all things that he hold the Catholic Faith, which faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly !'"

"What says the Church of Rome, according to the testimony of Möehler? 'Hear me-the Church! I am the Primary Teacher! I am the Son of God Himself! I am the living permanent incarnation of the Word! I am spotless! I am inerrable! I am the very essential form of the Christian Religion! I am the living exposition of the Christian Religion itself! My Tradition is the Living Word! My Living Word is the only interpreter of the written Word! Christ is

no authority save in so far as I am an authority! My decrees are infallible, but the written Word in support of my decrees is not infallible! Whosoever believeth not in me, let him be Anathema Maranatha.' "

"And are these the Churches to complain of the pretensions of Swedenborg, who presumed only to be an expositor and a messenger,-an expositor, whose interpretations any one is at liberty to reject without the slightest condemnation from any mortal,—a messenger to announce to every unerring or infallible Primary Teacher, that for the inerrancy or infallibility of her selfhood, her Day of Judgment is come? Yet Swedenborg denies a Day of Judgment! Alas! how many are there who little regard a Day of Judgment, provided only it be transferred to another world, and do not overtake them in this. If it occurs in some unknown regions, and at some remote indefinite period, it is a most important, perhaps, even a most comfortable doctrine; but if it overtakes them in this world, and punishes them for their inerrancy and infallibility, what a monstrous perversion of the truth; away with it in an instant!"

We, in behalf of the Church, sincerely thank Mr. Clissold for the kind, prompt, and able manner in which he has again come forward in vindication of the doctrines of the Lord's New Church.

LONDON MISSIONARY AND TRACT SOCIETY.

THE following brief account of Missions that have been recently performed, will doubtless afford pleasure both to the members of the Society and to the readers of the Repository generally. Many interesting details connected with them will duly appear in the Annual Report:

In July last, the Rev. E. Madeley paid a visit to the Staffordshire Potteries, for the purpose of delivering lectures and organizing a New Church Society there. He delivered four lectures on the evenings of July 18, 20, 25, and 27, in the Town Hall of Longton, the free use of which had been most liberally granted. It can accommodate at least 500 persons, and was generally well filled with attentive hearers. On the 19th and 26th, he lectured in the Town Hall of Stokeupon-Trent, being the first time the doctrines of the New Church had been publicly advocated in that populous town. Friday and Monday evenings, the 21st and 24th, were devoted to meetings of the friends, when regulations were adopted for their becoming an orderly Society, so that they may be recognized by Conference. On the Sabbath, the 23d, Mr. M. preached three times: the subject in the afternoon was, "The Nature and Uses of Baptism;" after

N.S. NO. 49.-VOL. V.

which the rite was administered to eight adults and eight infants; and, after the evening service, twelve communicants partook of the Sacrament of the Lord's Supper. A large supply of Tracts was distributed, and very general interest excited: there is, therefore, every reason to hope that the visit has been productive of much good in removing or weakening prejudices, and in animating our friends to more vigorous exertions in the cause.

Some time ago arrangements were nearly completed for the Rev. T. Goyder's visiting Devonshire, Salisbury, &c. and Jersey. It being feared, however, that a sea voyage would be inexpedient at so late a season in the year, it was postponed till the spring. Subsequently a letter was received from the friends in Jersey, so strongly urging an immediate visit, that Mr. G. kindly agreed to go at once. He was accompanied by Mr. Shalders of Norwich. He expected to arrive there on Friday evening, but from the precarious state of the weather and other circumstances, he did not land till about five o'clock on Sunday, Oct. 29, when he was heartily welcomed by the friends who had been anxiously looking out for him. Hastily taking tea, he attended the service performed by Mr. Brown, the leader of the Society; after

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