HBRAHY PRirVtETOW, IV. J. l>ONe settled an the laws of Divine Order, plainly and unequivocally taught in the Word ; and Whekeas, To adopt declarations, resolutions, etc., having an equal bearing on all the members of tlje church, but which are neither seen nor acknowletlged by ail to be in subserviency to the laws of order laid in the Word, is only to create offences, and render asunder the church ; and WiiEREA'3, Things or actions whicli may be seen and acknowledged by all to be subservient in conforming and disposing the men of the church into obedience of the laws of the church laid in the V/ord, may be lawfully adopted as need- ful and necessary things; therefore, 1. Resolved, That a ministerial committee shall be appointed by this con- vention, any one, or more, of whom may select or prepare from the Word, or the writmgs of the church, communications, whic'i according to the ability given, may be delivered or communicated to the edification of the body when lu ses- sion, and to the v/orship and glorification of God. 2. liesoived, That the following officers shall be chosen, viz; an elder, or moderator, a scribe, or secretary, a treasurer and a corresponding secretary. 3. Hesulved, That the duties of the slder or moderator shall, be as follows: 1st. He (or in his absence an elder pro. tera.) shall, at the hour of nreetiitg, pur- suint to adjournment, call the house to prayer, or to singing and prayer, the VIII Hciohilions Subservient. ■ ut-.vnrd service of wliich he may liimself perform, or call on some suitable iriL'in'.iei-. 2d. He shall call fur communications from the ministerial committee. Jle shall call for communications generally. 4th. He shall call the atten- tion of the convention to unfinished business, and to tlie election of officers to fill the place of such as may have resigned, or otherwise may be vacant. 5th, lie shall, at the adjournment of the meeting, again call the liouse to prayer. 4. llcsclved. That it sliall be the duty oflhe secretary to record the proceod- ! rigs t!i.-.t take place in the meetings, and to have tlae custody of the books and p.~ipcrs relating thereto. o. ll. solved^ That it shall be the duty of the treasurer to receive and disburse the funds of the convention under its order ; to keep accounts of the S2me,atad make report thereof, with the state of the funds, annually. 6. Eesolved, That the corresponding secretary shall be the organ of comma- iiicalion with the convention ; he shall receive aiMi answer all comnninications made to him touching its ati'airs ; and he, in conjunction with the moderator, - ecretary and treasurer, shall be the executive organ of the convention, to car- ry into effect its orders, acts, resoulutions, determinations., etc. 7. jRe.wlved, That the officers of this convention shall be chosen by ballot, and that the persoii obtaining the greatest number of votes shall always be duly chosen. b'. liz solved. That the annual meeting of the First Convention of the New Church in Union County, Indiana, shall be held on the first Saturday in Sep- tember, and the Sunday following^ at Springdale Farm, until otherwise direct- ed by the convention ; and that our brethren at a distance be invited to commu- nicate or correspond with us at our annual meetings. !). Hi solved, That the term of office for the officers of this body (the minis- terial com.mittee excepted) shall expire at the annual meeting of the convention, .-.t which time new officers shall be elected, or tlie old ones re-elected. 10. Nesolvrd. That we much regret, that our brethren, the editors of the or- _an of tlic Western Convention at Cincinnati, have declined publishing or even oturning our communications, read before that body ; seeing it contained (a ; w unimportant things excepted J the preceding Declarations and Resolutions. 11. Iirsolved, Thai the sum o! dollars be donated by this body to aid in the publication of the Order of Divine Order, as advocated in the preceding De- <:larati )n and Resolutions. 12. lUfidved, That the officers of this body, elected or appointed agreeably lo its former proceedings, shall, accordingly, retain retain their officers until the ■innual convention next ensuing. 13. Hrsolved, That upon motion made and seconded, at any session of this I invention, al\er the servic of prayer, the secretary shall read the minutes of !fio session or sessions preceding. 14. litsolocd, That the corresponding Secretary be requested to prepare an :\ jositiiin. illustrative of the nature of our Declaration and other proceedings. EXPOSITION. " When the enemy shall come in like a flood, the Spirit of the Lord ahall ;Uft up a standard against him." — Isaiah lix. 19. I will overturn, overturn, overturn it." — Ezekiel xxi. 27. NOTE A.— (See PreUminaries.) Concerning the distinction between making a declaration concerning the laws of order, and enacting them. 1. Let it be known, in the first place, that by the preceding Decla»ation of Ditine Order, nothing more is meant or intended than a formal protestation or manilesto concerning the laws of Divine order, namely, -concer nii>g their nature and all- •stijicienc}/, and that they are they which alone are truly the laws of the Church. 'Is it indeed necessary gr?vely to inform an intelligent communily, that a manifesto, protestation, or declara- tion made concerning -the laws of a nation or people, is not in itself a law, nor body flf laws, any more than a finger point- ing out away, is tn i'self a way '/ 6r must we inform an in- telligent people, ttiat the church may, with the utmost propriety and consistency, adopt a declaration or protestation concerning ^he laws of Divine order, while she disclaims it as utterly un- lav/ful to enact and establish laws of her own devising, by which to be ordered and governed ? 2. Agreeably to the annals of the Churcli, the German princes who assembled at the Diet of Spire, in 1529, protested and de- clared, that the only source of doctrine was the Sacred Scripture, and not the writings or traditions of fallible men: — and re- specting which, it is asked, was the protestation or declaration there made by the Germans against ecclesiastical laws, itself a code of ec of ihemsr^l vcs, an i their governor [truth of tl;e church, tln-.s iheir teacher or preacher] shall proceed tr im the mids< of them — iheir children shall be as aforetime, and ilieir convention sliall be estHblished before me, and I will punish all liial opj>ress iIkmii. In the latter days ye shall con- sider ii." (See XXX. 18 to 24.) Whence we see that it is of Divine order, that ilie men of the church should te;ich their chil- dren under iheir own auspici s nnti superintendanre, to the end that their leaders and teachers may be of themselves, ami pro- ceed from their midst ; and thus that ihey might bid dcfnnce to every foreign yoke, and at the same lime, lliat no 7nan might b3 able to atand brforc them. 4. But, in the consummated church, where the order of An. 1.] Moderation of Calfs, etc. 11 disorder prevails, ilie reverse of llie Divine order just noticed iisually takes place; and that sucli is re;illy ilie case, may bo seen from this, that the clergy of that clmrcii, from the love of self and lus't of dominion, thence, liave so ordered and directed matters and ihinjrs as to be considered, in relation to the laity, whiit the soul is to the body, thus to be considered spirit or spiritual, and the laity only matter, material, earth! ij or lera- poral ; and, in accordance with such e.\;dted view s in relation to themselves, iiave seized upon tiie ^siiperiniendancy of the education of all those who aspire to become members of l/ieir spiritual body, thus upon the governmpul and control over all those designed for tlie ministy. But what is liie result thence flowing? Surely, it is no other than that which eveiy man ought reasonably to expect, namely, th it in due time such can- did iies for the ministry, like automatons, become squared and fitted up to the standard and tuill of their ghostly fathers, both in faith and practice. Nevertheless, these fathers, in re- turn fur the slavish obedience of their spiritual children, are usually careful to dispose of, and ordain them, whether by means of calls, moderation of calls, or otherwise, to good liv- ings and fat benefices ; thus fulfilling that which was long before spoken by Habakkuk, saying. " they sacrifice to their net, [their church order, ] and i)nrn incense to their drair, \_1he order of disorder, ']\)ecz.w»s and of no weiglit, then may ti e spiriinal vdglil rf Ihe laity be delegated, committed and tranhfi rred toothers, aid espt cially to tlie clergy, in sucli fiirl ll :;t ihe clergy ni/nc/iO??» and variety, so as not to become amalgamalcd with the whole, whence they miaht lose their identity, and with if their crown, they therefore could not become SiJli-ordinate TO it ! 15. But again, from the above Arguments put in the mouth of TjUther, is it not manifest, that to go about to teach that a mem- ber of the church, on a distinctive society of it, should be in subordination to the whole, whether that whole be conceived as of all the members taken in thocomplcx. or as of their repre- sentative in the person of a pope, or as of their representatives in council or convention, is only to go about to teach the order OF DISORDER, in npposiiif)n to that of Divine order, according to wliii h the Lord has established the church ? 16. Luther is exhibited as placing himself exactly parallel and co-ordinate ivith the pope, (ii. 14,) and not s?//;-ordinaie to him. 'I'his, we'mainiain, is as it should be ; for. who is he that will now say that the pope had a better right to the Word, or to determiiip the sense thereof, than Luiher had ' Neverthe- less, the Catholic cotemporarics of Luther esteemed him as a Art. 2.3 Fully Unfolded in the Church. 19 fool, a madman, and insane; observing frequenily of him, "Nothing will serve llie ambitions and insane monk, but that lie must set liimsplf up to be equal to the pope !" 17. But, let it be asked, may each member of the protestant church now claim to be co-ordinate with the whole, in the same sense with that in which we have just seen lhat Luther did? Have the same thing-', tint is, the same rights of conscience and of freedom in spirituel things, which Luihcr claimed for the proiestanis, been awarded to each protestant from the days of liudier until now? By no means. Luther and the princes of Germany claimed exemption from human creeds, confessions of faith, church disciplines, etc. Nay, it was because ihf^y protested against these, lhat they were c;dled protestanls ! But is exemption from such things awarded 10 protestants now ? Lei the creeds, catechisms, confessions of faith, constitutions, church disciplines, etc., under which Protestants now groan, testily and he-nr witness. Whence it is manifest, that Protest- ants, so called, are no longer that from which they were at first called Protestanls. In travelling backwards from Luther's doc- trine of co-ordination, they have fallen into the clerical abyss of sti6-ordinaiion ! ! In travelling backivards from co-ordination, equality and brotherhood, they have fallen under the yoke of subordination, subjection, and spiritual bondage .' J IS. But what shall we say then ? " Is the mercy of the Lord clean gone forever ? " By no means; for, in the New Church of the Lord, true principles, but dimly seen by the reformers, and from which they therefore receded, will be car- ried out and unfolded in all their divine splendor. And that such will be the case, may he known from this, lhat the doctrine of co-ordinaiion, at first contended for by Lmher, but afterwards abandoned by his protestant followers, is alioul to be unfolded and opened up with all the heaven contained wiiliin it, in the New Church ! And that such is really the case, may be seen from this, that the Cincinnati Convention of the New Church, composed of individual receivers, declares, that it is exacfli/ parallel and co-ordinate with the Eastern Convention of the New Church, whether held at New Fork, Boston, or Philudel- phia, although composed of delegates from difTeient congrega- liods or conventions. (See Precursor, vol. ii, p. 11.) And, not only so, but the Philadelphia Convention virtually declares the same thing, in relation to iioth ; and, the little Springdale Con- vention, (see Declaration, An. 2,) hereby, herein and ihroug*vs itself back, as if into iiself, and, turning itself away, looks at compulsion as its enemy; for love, which is the lii'e of man, is exasperated and c-iu>es him to think that lie is not his own, and tiiat he does not live for himself; and thai because it is injurious to compel men, in iliijigs relating to divine worship, by tlireais, censure, or punishmeui, tiierefore it is that /he / ord guar !s freedom wilk 7nan as man guards the apple of his eye. — (Comi^are u. 136. nih. That they who suffer themselves to be compelled in the 22 Concerning Spirilual Freedom. Kole D. things of religion are from popish nations, and willi those with whom the all of worship is exiernal ; and thai those, and those only, may be compelled who are in exiernal worship alone. — 136. 6th. '1 hat in the worship of those whose internal is to think and will thai lo wiiich the external is compelled, there is no internal ? that these are they who worship living and dead men, and consequently idols; and that co?n/;p//ei/ worship is corpo- real, inanimale, obscure and sad ivorskip; but ilvat free wor- ship is spiritual, living, lucid nnd glad worsliip. — 137. 7th. 'I'hat man is led and lanijlu by the Lord alone, and by the Lord alone through heaven and from it; that man is led by the Lord alone by influx, and laught by illustration ; that lo be taught by the Lord alone by illustration, is to he taught by the Word, tloctrine, and preaching from it, thus immediately from Himself alone — and lhat man is led and taught by the Lord ia externals in ail appearance as of himself. — 154. 8th. Thai unless man disposed of all things which are of his function and life, as of his own prudence, lie could not be led and disposed by the Divine Providence ; but would be as one stripped of the two families, liberty and rationality. — (Com- pare n. 2J0, 176, 186, vOO.) 9th. 'I'hat they to whom it was given to feel as if they were led by others, burned with anger until they became as out of their right mind ; and (hat they said, that to be thus tied was to be tied as to ihe life, and which, they alleged, was more intoler- able than to he lied as to the body. 10th. That each man has his place and stale, distinct from the state of others ; and lhat from the common stork he draws fiis task, according lojiis situation, function, and necessity, al- togeihei like each thing in the human body. — 164. 21. But, as touching the few articles just adduced from the laws of Divine Providence, or Divine Order,* it is specially worthy of nniice, thai they are, eacli and all, in direct opposi- tion to that pernicious dogma, namely, that every n)ember of the church should cause his preconceived opinions to subuiil lo clerical aulhoriti/ ; as well as to that which teaches, that the members of the church should submit to be led and governed by and from the judicial determination of ecclesiastics, in Synod, Council, Conjerence, or Convention assembled. And, contrariwise, that the articles in question are at perfect peace and in harmony widi the soul cheering sentime'it, nnmely, ihat every distinctive sociely, yea, every individual member *)f the • Tbe Lord is proridcnce, as God is order. (Sec D, P., n, 331.) Art. 3.] Claims of the Clergy. 23 New Cliuicli of the Ldrtl, may lead, govern and direct him- self, as of himself — yea, as of his own prudence, from the "Word alone ; thus from itie L()r{J himself. 22. Is it not of Divine Order, that, in relation to the tilings of the cluirch, man should he left in perfect freedom and liberty so that from and according lo his own reason or ral^on^lity he might lead and'gnvern himself, as of himself, from the Lord? Is it ?iol of Divine Order, that ihe freedom of man, in relation to the things of the church, and which are all spiritual, shonld not he violated, by means of ecclesiastical laws involving //jrea/- ening, censiite, contempt or penance, as is the case in popish nations ? Is it not of Divine Order, that man should be et 'rnaily happy ; and is it not of his eternal liappiness, thai, in every thing pertaining thereto, he shotdd be left in perfect freedom to think and speak, tvill and do, as of himself from the Lord? Nay, rather, according to the things adduced, n. 20, such being of the very things which Divine Order operates, it will follow, that every unholy ecdesiasticiil claim, by whomsoever preferred, calcrdated in iis bearing and tendency, to disturb, touch, thwart, violate, or compel th:U freedom in spiritual things, awarded to man, by which to govern himself from the Word, thus from the Lord himself, stands in direct opposition and hostility to Divine Order itself! 24. That the claim of the clergy, in regard to the subject of their supposed rigliis, is incompatible with the freedcim of the man of the church in spiritual tilings, may be seen from many things, anil first, froiri this, that if it be contrary to order to preach without beifig tlieieirnto ordained, and, if tiie right of ordination be exclusively vested in the clergy, and, consequently, lire right of wiihhohlinir ordination according to the council of their will, then the inevitable restdt will be, that the freedom of the meti of the church will not only be totiched, disturbed and thwarted, but also in such soit, thai they will necessarily remain utterly unable to ortjanize themselves otherwise than agreeably'to the will and prudence of the cleri;y — that is, unable, or not free, to govern themselves as of iheir own will and prudence, from the Word — ihtis from the Lord alone. And that such must needs be the inevitable result, nmy be seen from this, that the church in tlie complex (as will be granted by all) is composed of dis- liiu live branches, called societies congregations, orconvention.s each of wlii(;h is also a church ; and that whatever obtains and is true in relation to the whole, is from no other cause thatt because the same thing ob'ains, and is true in relation to each distinctive jiari ; consequently, il teaching ministers are indis- pensably necessary to the peifect organization cf the church in 24 Concerning Sjnrilttal Freedom [Note D. the complex or general, it is because tliey are so in relotion to each ciisiinciive briincli of it. Bui Ironi tliis it may be seen, that to grant lliat the right or power to forbid men to exercise themselves as teaching mimsiers is vested in the clergy, [and which, as bi-foie staled, it musi be, if the ri hi of oidinadon, wiihoui which none may preach, is vested in ihein,J is ih ; very same as Ingram lhai the clergy have the right lo wiibhold from the church her leaching minister, iier appointed organ or instru- mem by which to draw f)om the common slO(k, acconling to his own peculiar wants and necessities, her liglil her life, j ea Jier TASK and all her uses; thus, thai the clergy possess the light to wiihhold from the church wliat she may justly con- cieve indispen^ably necessary lo her spiritnal organization and liience existence ! 25. To giant lhai lite rioht of forbidding men to cast out devils in lite name of the Lord is vested in the clergy, is vir- tually to grant that the clergy may again (as tliey did in the days of anii-chrisi) take ihe church and bind Iter iiand and foot, and east her into duii r darkness, theie to remain, at least till com,^elled lo accept one of thtir own liody as her teaching minister ! or what is the same ibinfj, uniil she becomes willing to accept of one, who, from his slavish conforniiiy in squaring himself lip to the clerical standard — from his tamely submiiiiiig to draw his TASK from tlie clerical stock, anil thence (mm his being a fit nrffan lliroiiuh whom the church migiit also i>e in- diieed to draw from tlic seme stork, rather man fioin the common stock, liie Divine truths of liie VVord, — had become a fit subject ol and for clerical ordination J 56. To grant that the liyht lo forbid men to prophecy in the name of the Lord is vested in the clergy, is the same as to grant that the cleriy has the right lo lay the whole church under a papal interdict ! Who caiinolsee, that for the clergy to assume the right and power to forbid a man to exercise himself as a minister of the gospel, in a distinctive church, and c?^peci;dly, when the ntembers tlicicof have duly appointed him to that office, is virittaily lo assume the right and p<)v\er to shut up the door ol the church, and with this, to forbid the worship of God iheiein ^ Hut what is all ibis, more or less, thai' a pajxil inter- dict, siiiiilar to those issued by popes, to nidnilesi their scat, their power, and their great atithotity ? 27. Htit if any man inquire into the grounds of the unholy claim under consideranon, b t him know, in the fiisi place, that ancient prelates ailegcil, that because iheie was miylity danger to be apprelieiided fiom devouring wolves op, ting in o li e llock of Christ, tlierefore, it behooved ihtui [wiio of toursc were the Art. 3.] Clerical Claims to Superiorili/. 25 true slipplierds!] lo forbid every man to exercise himself as a teachiiiif minister, lii)\vever appointed by ilie cliiireli of which he was a meinlier; and 'o iiisiall, in tlie room and stead of such, their own true spiritual sons: — and, in the second place, that modErn prelates allesre, that because the. spiritual things of the church are hoi u the ministerial office holi/, and the right of ordination holy, it would therefore be clearly contrary !o order for the laity lo minister in holy things! (See Precuisor, vol. iii, p. 74, first column, near the bottom.) But, whether of the allegations or aro;uments, of the ancients or moderns, as touching the grounds of tiie claim in question, ate the most masculine and manly, and of the greatest weight, let stich inquirer judge for himself. 28. But that the ptinciple giving rise to such allegations or arguments (see the last arti( le) may be exposed in its native deformity, let it be known, that in the reign of Antichrist, "As a superstitious spirit spread, ecclesiastics were regarded as beings of a superior species to the profane laity , whom it would be impious lo try by the same laws, or make sui-ject to the same punishmeiU;" — that "What was at first granted out of respect, was afterwards claimed as a right; and thence that the clergy not only asserted the privileges of their own order with zeal, but made continual encroachments upon those of the laity;" — that "The people tamely transferred to the clergy all that submission and reverence whicli they had been accustomed to yield to the pagan piiests, whom tliey had deserted;" — that they deemed their [)ersons equally sacred with their functions; and that "On the other hand, the clergy were never bhnd to the advantages accruing to themselves, their digniiies and honors, which the weakness and vulgar prejudices of the laity awarded to them." (Robertson's Charles V, pages 138, 139, 33. 31.) For, who is he that can dotiht for a moment, that that principle, flowing immediately from the love of self and liie lust of do- minion, and which is, that the clergy are an order, a race, and a succession of beings superior to the profane laity; that their persons and functions are eq\ially sacred and holy; and that the laiiy shotdd therefore translcr to them all that submission and reverence which was ever yielded to pagan piiests, — is the very principle itself from wiiich prelates, whether ancient or modern, claim the right lo speak of the laity, as being pr(fane, and thence as being unfit to choose and ordain their own ministers, or, which is the same thing, to minister in holy things, which involve in lliem the ordination of their leaching ministers? ' 29. But because our business is more with the moderns than with the ancients, therefore, by relerring to the allegation or 3 26 Exclusive Right of Ordination. [NoteD, argument attributed to modern prelates, n. 27, it may be seen in a monieni, ilial the conr-lusion is by no means t!ie legitimate offspring of ilie premise adduced; and that to constitute it other than a bastard conclusion, it were necessary first to show, that the laiiy are not allowed lo draw their task from the common stock, as are ihe clergy; th-at tlie laity are noi disciples of the Lord, as are the clergy; and tiietefore, that the iaiiy are not at all the brethren of the clergy, thus that the laity are not mem- bers of the same body with the clergy; and therefore, that the laity are properly neither members nor men of ilie cluircli! and, finally, that the laity are utterly profane and material, while the cleigy are altogether holi/ and spiriliial! Had these things all been duly denumstisted in the first place, then the argument in question, like the golden tripod of the ancients, would have had iliree supporters; nay, it might in such case have been ex- hibited in due syllogistic form, as follows: " I'he spiiiiual things of the church are holy, the ministerial office is holy, and the right of ordination is holy; "But the laity, not being members of the Lord's body, not being brethren, not being members of the church, et cetera, are utterly profane and unholy; "Therefore, it is clearlj contrary to order for the laity to administer the rite of ordina'ion." But, as the case now stands, the argument in question is but a sophistical enlhymeme, exhibiting '■'an inference drawn from nothing, and a conclusion without a leg to stand upon." 30. Then let it be known, yea, and remembered, that when the clergy divide ihe men of the church into two such parts or bodies, so as ihai ihemselves may be of one body, and all the rest (to be called the laity) of another body, and thence go about to leach that the body of the clergy is spirit, spiritual //o/y, and that the body of the Vaity is matter, material and profane, and this to such degree that a memlier of the former body may say to one of the latter, Stand back! come not near! to spirit- ual and holy ihincs, for I am more holy than thou," — and thence also, in accordance with such division and such leaching, divide the ihiugs of ihe church into spirital and temporal, or ecclesiastical and civil — (see .louinal of Pioccedings of the Middle Convention, Oct. IS, 1840, pai.'e 4, n. 35,) — and appro- priate ilie former things or duties to themselves, and the l«iter to ihe profane laity, viz; wiien ihe clergy have succeeded in bring- ing to pa>s such a state of ihings, or have even manifested a desire that such a state of things should exist in the church, then have they also manifested in the sight of heaven, and in llie si<;ht of all to whom the light of heaven has reached, that they have Art. 3.] Jntichristian Terms, Distinctions, etc. . 27 neither part nor inlieritance in the true nhurch of the living God, the Lord's body, which they have tlnis divided and rent asunder; and from vviiich they have'separated liiemseives, into a body of their own, loo proud to acknowledge members of the Lord's body as members of it!— then have they manifested themselves to be, not the ministers of Christ, or of Ciirisl's body or church, the members of wiiich are al' brethren, mutual companions, fel- low helpers and of ONE BODY; but ministers of Antichrist, amongst whom the strife has ever been, who should be tho greate^st and of the highest degree, and therefore, lo have drunken deep of the golden cup of the ivoman of Babylon, of which the nations have drunken and are mud! 31. Then, be it farther known, tliat to conceive that the mea of the New Church of llie Lord are to be outwardhj distin- guished into clergy and laily—^he inmev ecclesiastical, and the latter ciyi7— the former holy, and the latter profane— ihe former spiritual, and ttte latter natural— or (if you please) the former internal, rnd the latter external — is only to conceive a conception, not from love to the Lord and charity towards the neighbor, thus from the Lord himself, but from the love of self and''lust of dominion thence, thus from the devil himself. And, not only so. hut tipcauoo it is a conception not from Christ and his ministers, but from .Antichrist and his ministers; therefore, it is a conception which, however, whenever and wherei'er brought 10 birth and maturity, has always been productive of most direful instruments of torture to the church — the hilts of which never fa I to be found at Home! 3i. But all auiichristian conceptions — (involving such things or terms as secular, temporal, civil, people, profane, natural, et cetera, as appropriate to one outward class of ilie men of the church, rather than to another, the aulhorily for which terms, and the outward distinction thence flowing, is not to be found on this side of Babylon) — to the contrary notwithstanding, ft is a faithful doctrine and worthy the acceptation of all, and spe- cially of every New Church inan, namely, that the highest de- gree to which any man may in this life arrive, is to tlie spiritual- naturcd degree; and that, as touching the spiritual degree itself, or the celestial contained within it, however either may be opened in a man, yet it is not permitted that he should enter either while in the body; but thai the Lord will let every man into the celestial or spiritual degrees in the life to come, accord- ing as they have become opened within him in this life. Wherefore it manifestly follows, that no man may outwardly assume the spiritual degree lo the exclusion of the natural degree, while in the body, without being actuated by arrogance 28 Exclusive Eight of Ordination. [Note D, and presumption J Whence it also follows, that because the natufiil degree is common to all men of the ehnrch, however spiriliial some mny be conceived to be, tlierefore no man caa claim the exclusive right to perform duties, which, from their supposed spirituality, are thence supposed to belong to the spiritual degree exclusively; especially seeing, that he who thus claims, does nothing less than claim to be in the spir- itual degree exclusively, and thence, as before stated, does nothing more than betray his arrogance and |ue>umplion. Nay, froni the preceding considerations, it farther follows, that in the New Cliurch of the Lord, there never can be such things as exclusive rights, exclusive privileges, exclusive prerogatives, etc., awarded to any man or class of men, whereby to perforin any duty or use in the church whatever. But, contrary wise, New Church men knowing that while in this life each and all are in the natural degree, thus that all are in and of a COM- MON DEGREE, they will, as a ronsi quence, after the exHm- ple of the God-blessed brotherhood of old, "hold all things" that is, every right, power, preroeaiive, funciion, office, duty and use in the church, "IN COMMON!" and thus, in the genuine sense, "no man tvill have ought that he calls his own;" and for this good reason, namely, that no j/enuine New Church man will ''hold on" to supposed exclusive rigin.., priv- ileges, prerogatives, etc., that might have been awaided to him under and according to ecclesiastical laws, usages and customs existing in the consummated chuich. 33. Nevertheless, it will be remembered, that Ananias and Sapphira his wife, while they aspired to the holy brotherhood of the Apostolic church on the one hand, kept back with the other, a pait of the price of the possession that was exclusively awaided to them under the laws and ordinances by which the Jewish economy was established. Whence it shotdd by no means be accounted a strange thing, if instances should occur, in the Lord's New Church, justly represented by that cir^nm- slance, — and thence, also, susceptible of being remarkably illus- trated by it. Nay, what is the history of Ananias and his wife Sapphira, but a painting, to the life, representing clergymen of the Old Church who aspire to the holy brotherhood of the New, and who, after making some inconsiderable sacritice to the common stock, keep back the greater part of the piice? — that is, keep back the principle things (though in another form) which have been awarded exclusively to them by the ecclesiastical laws of the Old Church? What is the holding on of such cler- gymen to the r ght of ordination and admission into the priest- hood, the right of determining their own duties, and, in a word. Art. 3.3 Self-creating and Self-constiluling Ordination. 29 the right of being exalted by means of degrees of oiitwnrd dig- niiy, but tlie holding on to tiie greater p;irt of the priec of all that they could reasonably expect should have been exchaioehj awarded to them by the Old Ciiuich, had ihey continued there- in? But, let all such clergymen look well to the fate of Ananias and his wile, and repent, lest they also full down, not as these did, into natural death, but into spiritual dealli, and thence becDming "«s hmUi in the purched places of the ivilderness, shall not be able to see when good comelh.'" 34. But, from tlie tliin<:s adduced in llie articles immediately preceding, it becomes manifest, that in the New Church every right, duty, function and use pertaining to the church must needs be common to all com|iosing that /^/•o//ie;7(00(/; and there- fore, that there is nothing pertaining to the church which can be said exclusively to belong to any man or class of men there- in: — .nid this in a sense precisely similar with its being sai(], that "The right of holding any office whatever in the State is common to eaoh and every citizen belonging to it;" that is, that there are no men nor classes of men amongst us, who possess exclusive privileges, in regard to holding offices and dignities, as in England and other places.* And, therefore, the conclu- sion comes out very clearly, namely, that the right of ?ppoint- ing and ordaining men into the ministerial office belongs to each and every member of the church alike, and in common; and, consequently, ihat the claim of the clergy to that right EX- CLUSIVELY, is utterly untenable and without ground or foundation! 35. But, will the clergy still hold on to their supposed exclu- sive rights? Will nothing from revelation or reason cause them to let go their unhallowed gripe? Do they seem to be aware, that by contending that the ordaining power is exclusively vested in their own body, and not in common with the men of the church, they must of necessity also contend, either that they have ordained themselves, — thus that they are a self-created and sef-constifuled boily or hierarchy, and consequently, that they are they spoken of by Habakkuk, say ing, "Their judgment and their dignity proceedeth from themselves;" (chap, i, ver. 9;) — . or, ihal they have been ordained by the lineal descendants and successors of the clerical hierarchy of Home — thus that they are essentially of that hierarchy, and not ministers of the New Church of the Lord, by any means? 36. What shall we say then? Verily, we say, let those who * Tlie caxe here aHdiiced as illuslrative, is ralher as it ought to be, than a» it really is in the UniltU States, negro slavery being cou^i(ie^ecl. 3* 30 Exclusive Eight of Ordination. [NoteD, have ordained themselves, and whose judgment and dignity by consequence proceed from themselves, along with those who are ordained by the lineal descendants of the hierarchy of Rome, and whose jiidgmenl and dignity proceed in a riiiht line from The Lady of Kingdoms, {ha. xlvii. 5.) scofTatthe idea of ordina- tion as being conferred by what they call the profane laity. But shall a minister of tlie Lord's New Church scoff at the idea of ordination as conferred by the members of the church in common, especially when he knows that iiis own ordination was originally from no other source? Shall he scoff, when he knows that the best argument which can be adduced to show that the ladder, by means of which the clergy of the New Church have become elevated so as to be the clergy, should now be kicked aside, is an argument altogether without either weight or force? Nay, that all may see thai it is desiiiuie of foice, it is but necessaiy to see it staled. It is this: — "It was necessary, and therefore right, for the laity, in the first place, to ordain the clergy; but this being done, that right no longer exists, the cir- cumstance being altered, ami the necessity removed!" (See the Precursor, vol. ii, p. 322, first column, n. 4.) Nevertheless, if any man should be inclined to think that there is force in the argument just stared, such man, doubtless, will consider the popish argument followiiisr of force and pith also, namely: — When the pope was told that the demeanor of his holiness was altogether different from what it was when he was a poor hum- ble monk, his argument against this insinuating re[)roof was as follows: "When I was looking (or the keys of St. Peter, it was necessary, and ihetefore right for me to stoop; but having found them, it is not riijlit in me to stoop now, the circumstance being altered, and the necessity removed!" But every wise man knows, that "Lowliness is young ambition's ladder, whereto the climber upward turns his face; but when he once attains the Inpmost round, he then unto the ladder turns his back, looks to the clouds, scorning the base degrees by which he did ascend." Every wise man knows, that every tyrant has a design upon the species; that each one climbs if possible to a crown, and this by means of the people themselves as his subservient ladder; and that, when his object is gained^ he is ihe first to kick aside the l.tdder as a thing of nouiihi in itself. Whence it bec(m\es manifest, that the above (said to be an argumem) is Utlcilv void Hud t)UL'alO''y, and therefore ran appeal of force (o none. cx.e|)iin<: such as are dazzled and delighted with the Jia^lies of ar'jilrarii poiver. 37. The nuire truth is confirme I, the more will its enemies hate and oppose it. The brighter the evidence to the lover of Art. 3.] Aaron's Rod Lost in Babylon. 3] trull), the darker and more doufitful it is to those in the false from the love of self and the lust of dominion; and liiis, because it is more pointedly against ail such. The case being such, the question is, shall we therefore omit to confirm and illustrate, as far as possible, the truth of the docliine in relation to the right of ordination as being vested and given with the men of the church, and held by them jointly and in common, merely because it is dark, doubtful, hateful and abhorrent to the clergy of the consummated church? or, because the truth of the doc- trine in questioi\ is abhorrent to all of the clergy, who, having once received ordination at the hands of the laity, have thence converted it into a crown — '■'the croivn of their pride" — and who, intoxicated with pride, convert themselves into "/Ae drunkards of Ephraim?" (Isa. xxviii, 1, 3, 4;) — who, after the example of the ancient kings of Hungary, wherein they taught that the golden crown worn by them fell down from heaven and conferred an undoubted tight to the throne on all who suc- cessively wore it, teach also, that their crown of pride, the golden croivn of ordination, fell down from heaven through a succession of ordaining ministers, thus through the priestly succession, and conferred an undoubted and an exclusive right to a seat, [throne,] to power, and to great authority over the laity, to all who wore it, that is, to all the clergy? A Socrates could say, "No man is to be preferred to the truth." And shall a man of the New Church of the Lord fear to confirm and illus- trate the truth? Shall the contempt of families terrify him, so that he must keep silence, and not go out at the door? (Job, xxxi, 34.) Whence it is asked, have the clergy duly consider- ed, thai in the captivity of Israel the rod of Aaron, which ersf had budded, blossomed and yielded almonds, that celebrated insignia of the priesthood was buried and lost in the mire of the streets of Babylon? and the priestly Urim and T/iummim, the sacred fire of the aitar, the cloud, the ark, along with the whole machinery of the representative priesthood, being ceased, that the priesthood itself must of necessity have ceased also, as must an effect when the cause is removed? Have they duly considered, that the Jewish priesthood did virtually cease from the time of the Jewish captivity? — that, after that time, Jewish priests were nothing more than civil rulers, under those who held the nation in subjection, and that they were appointfd and deposed according to the caprice of their tyrannical masters? that it was not permitted to tlie priesthood to have the sacred vesture at their own disposal? and that the sacred unction whereby priests were anointed, consecrated and externally or- dained, according to the law of Mose.s, was utterly abolished? 32 Exclusive Right of Ordination. [Note D, Have the clergy of the consummaled cluircli duly considered, that Irom and after the Bdliy Ionian capiiviiy. synagogues or places of worsliip were built and established throughout Jewry, in which priests, as such, never officiated? and that notvviih- Etanding their sanctimonious demeanor, whence they obtained the appellation of whited sepuhhers, the temple, wiierein it was designed thai tliey should olhciate, became a marliel-house for the sale of beasts, and a house for money changers and other traders, or rather, as the Lord himself calls it, "« den of t/iieves?" Or, to sum up all in a word, have they duly considereil, that from and after the ministry of the Lord while in the world, the priest- hood, not only fioni lierediiary descent, hut also Tor lil'i', [)ecame utterly abolished? {See Uusebiiis, pp. 28 to 60, and Glcig, vol. ii, pp'. 120 to 140.) 3S. Hill if the clergy have duly considered the thinjrs sug- gested in the article just preceiling. ihey must needs have turned their eyes in another direction than to the line or order of the Jewish priesthood, as that through which their supposed heaven-descended crown has been transmitted to them. Such being the case, it is then asked, with emphasis. Through ivhat line or succession of ordaining ministers do thi'y allege has descended the crown in question — that crown which confers an undoubted right to all who wear it to teach, preach, reign and rule'/ Is it not manifest, that because they conceive that or- dination descends in a successive line from one ordaining minis- ter down to another, and because they have let go the line of Jiurnn and his successors, that they must of necessity take hold of that of the priestly Jkkodoam and his successors — the measure of which line is esscntialli/ fulfilled by the hierarchy of the papal church, and by thai of her reformed descendants? And because the line or succession to which the clergy must of necessity loidi for the descent of their crown, is essentialli/ the same line, whether it bo referred to tiie successors of Jeroboam, who were made of the loivest of the people., or to die successors of the first pope, viho are usualtij made of the same material; (see n. 6,) and also, because the filling up of which line, from the days of Jerobo the son of Nehal, the first sclfconslituled priest-maker and ordaining niinialer of note or consequence in the church, to the present day, has resulted in noihing less than in rending asunder the church, and in the s!auanaling from tlie clergy which are one in essence with the following, nMxwXy: "In order to gn-trd, as far as pos- sible, against tlie iniroduclion into the minisiry of all such per- sons as we, who are llie clergy of Rome and Constantinople, or of Baliimore and Pliiladelphia, (as the case may be,) do not conceive to possess sufficient qualiticaiions to render our sacred office, the sacred office of the priesthood respected, it is sirongly recommended to the members of tliis synod, council, convoca- tion, conference, or convention, (as the case may be.) to express it as iheir desire — (hat is, to express it as efficiently as the length of the civil chain will admit — that no person shall be ordained to be of the clergy, under the sanction of the above churches, without the a/>/)! o6a/ion of the clergy of liiose church- es; and also, tiiat laymen should not (afier the example of Waldus and his followers, Priscillian and his followers, many other reformers and their followers, and the gieat Swedenborg himself and some of his followers, all of whom were and are mere laymen, without cap or gown,) go about to teach, preach or publish their doctrines; but that they should confine themselves lo the reading of such things as are known (by us who are the clergy) lo contain the orthodox sentiments of the church. And it should be further known, that the causes whereby we have been moved lo recommend ihe above measures, are as follows: First. Conceiving that we who are of the cleigy, that is, we who wear the from-on-high-descending crown of or- dination' independenily of the ^Jro/'cme l^iiy, do thereby receive into our minds a far greater share of tlie Divine influx than they do into theirs; and, therefore, conceive that none ought to be permitted to tell or teach the truth, excepting such as we who are of the clergy may deem qualified, and thence may ordain to that end; otherwise, the chun h, of wiiich we are the clergy, might be so disturbed with what we call heresies, as to l e rent asunder; the result of which must needs be, that we who are sealed on ilie pinnacle thereof mus-t of necessity full down prostrate on the earth. But our second cause moving to the above recommendations is, 0 horrible! horrible! for we have heard somewhere lo have existed the administration of the holy .«actaments by laymen! thai is, by men who (however auilioiized by the churches of which they are members) are nevertheless de^litnle of ordination as descending iliroiig!i ihe succession! — in a word, by men whom we never ordained to Exclusive Right of Ordination. [Note D, that end ! This, we who are of the clergy conpeive to be a dangerous precedent, as being at war with the riglils exclu' sivehj pertaining to us : this we conceive lo be fraught with more injury to the cause, the great cause, the cause of the clergy, than may be readdy imagined! (Compare with Pre- cursfir, vol. ii, j). 292.) Whence, as touching the things here add\iced, it is only to be stated, that the clergy, of whatever de- nominaiion, whose seniiinenis are one in essence wiili those jusl noticed, (however tiiey may n^-useate ilie naked and simple form ill which tliey are here exhibited, ) are, for that reason, brethren and companions of those composing the council above noticed; and that, as Said held the clotlies of those who stoned Stephen to death, so would they have held the clothes of those wlio put Priscillian and his followers to death, for presuming to preach independendy of ordination descending by the way of the clergy. 42. Gdlespie, in lus Ecclesiastical History, teaches, that the celebrated Peter Waklus was persecuted fiom cit)' lo cii)', by the clergy, for preaching to the people; e.-pecially because he taught that the traditions of men (the ecclesiastical laws of the papal church) are not essential to salvation; and, consistently witli this, affirming it lo be according to the will of God, that when one is taught, he should be permitted to teach others. (See his Twelfth Cent.) Respecting which, it is worthy of notice, that the cleriiy of the Old Church claim descent from Wahlus and his followers, who manifestly rejected ordination by the way of descent through ordaining ministers, not only in rchition to the church of Fomr, but also in lelation to the Wahicnsian church itself! (See RobiiKon's Researciies, pp. 314. 406, 410; iMosheim, vol. iii, p. 119; vol. iv, 452, 483.) But, is it not evident, that the clergy of the Old Chisrch, and «speci.dly all wl o c/ami ordination as descending successively through ordaining ininiiters and no otlierwise, must necessa- rily, in order lo be consistent wi h themselves, instead of chiim- ing descent from Waldus or the Waldensian church* planted by him, arknowlcdge themselves the descendants of the persecu- tors of that great man. Thus, also, ih.it h;id iliey been there at that time, tln'y too would have persecuted him, for sp> aking against descending ordination, and for presuming lo preach to the people, when he was nothing but a layman? » The \VaIclense« were railed Mnnicliean", berau.«p ihey Hpnieil the Trinity in the- ("iilliolic; -mse; — Calhuri, brcau-e ihfv iHujht lljal thp clliin h ou^ht to consist of li e srond al ine; — i'alei nini <, b( rau-e of Ihur piitriai cl>»l tiinJe of liviiis; — Analiaptisl'. Ill llie lime of Lnlliir. They "fie als» called Fieduioute:ie, and other names, from the cuunlr)' iu which t'oey lived. Art. 3.] Origen a Preacher, yet not Ordained. 37 43. Eusebius states, in page 243, that "Origen, on coming to Cxsarea, was requested by the bishops to preach and expound the sacred Scriptures publicly in the church, alliiough lie was not yet an ordained priest," and tliat "Alexander, bisliop of Je- rusalem, observed, concerning this circumstance, that Origen was honored above others, in that, being a layman, he was permilled to deliver discourses publicly;" but that "Alexander was ncvcriiicless in this mistaken, seeing it was well known that wheresoever there are found those who are qualified to benefit tlie brethren, they are exhorted by the bishops to address the people; thus, Euelpis Paulinus and Theodore were exhort- ed ." But, respecting tlie above, the question arises, in what estimation do tlie clergy of the Old Church hold lay preaching now? Do they hold it to be of any force whatever? Nay, rather, do they not hold, that ordination from the priest- hood, presbytery, or ordaining ministry, (as the case may be,) "js the very link that connects the Divine influence with hu- man instrumentality?" and that "-Cy neglecting this order," (the ordination descending from the clergy,) "men are cut off from the fountain of Divine influences?" and therefore, also, that "/ic who preaches ivithout the ordination of the clergy, preaches without being sent?" And because it will not be disputed but that the clergy of the Old Cliurch do thus hold, do thus teach and preach, therefore it follows, that they must of necessity utterly disapprove of all the lay preaching that obtained in the primitive Churcli, whilst she remained as a chaste virgin to the Lord; and thus, of that of the great Origen liimself, as well as of that of the others spoken of, as approved, fay Eusebius himself. 44. But, besides the condemning lay preaching, as noticed in the last arlicle, the clergy of the Old Church, who claim the descent of their crown by the way of hereditary succession, must of necessity also condemn the proceedings of the primitive Church, whilst she remained as a chaste virgin, namely, in re- lation to the manner in which her clergy were chosen, appoint- ed and ordained. As, for example, Eusebius states, that "Justus succeeded Simeon," (the successor of James the Just, first bishop of Jerusalem;) also, that the way he came to succeed, "was, because of great numbers from the circumcision coming over to the faith, of whicli Justus was one." (See pp. IH to 133.) Here, because it is evident that the laity of the church of Jerusalem appointed or ordained their own bishop, inde- pendently of neighboring bishops; independently of synods or conventions; and as independently as are the people in a free State in electing their officers, with reference to the officeis or 4 38 Exclusive Right of Ordination. CNote D, people of an adjoining state, therefore it follows, that such pro- ceedings must necessarily be condemned by all the clergy of the old church who scoff at the idea of the laify appointing and establishing their own ministry, independently of ordina- tion by the tvay of descent successively, as before suggested. 45. But again, Eusebius, in addition to that stated in the last article, stales, that "Fabianus was advanced by Divine Grace, to be one of the candidates for the office of bishop of Rome. "When, therefore, all the brethren had assembled in the church, for the purpose of ORDAINING him that should succeed to be the bisliop, although many eminent and illustrious men were in the expectation of many, Fabianus being present, no one thought of any other man." (See pp. 243 to 266.) Here it becomes altogether manifest, that tlie clergy of the old church, who claim thai their ordination is by the way of descent through superior priests, and who, consequently, scoff at the idea of its being by the way of ascent through inferior laymen, especially through all the brethren, must of neces- sity utterly condeynn the proceedings of the primitive church whilst she remained as a chaste virgin to the Lord. 46. But, conceiving it useless to multiply examples serving to farther confirm, illustrate and show thrt the clergy of the consummated church, who claim an exclusive right to tlie crown of ordination, must of necessity stand in direct hostility to the spirit and genius of the primitive church, in relation to the same subject, it remains to observe, that it may nevertheless be highly interesting to witness the stages by which ordination progressed, from the hands of all the brethren in common, un- til it fell into the hands of the clergy exclusively; seeing that to witness those stages is nothing less than to witness the stages by which the primitive church, from a chaste virgin, progress- ed -till she became the rvhore of Home and the mother of har- lots; — to witness the stages by which she" progressed, from CO-ordinalion and spiritual freedom, to SUB-ordinalion and spiritual slavery on the part of the laity, and to dotninion and spiritual despotism on the part of the clergy; and from the light and day of the reign of Chnst, unto the darkness and night of the reign of Antichrist. In accordance with the things just suggested, the first stage in the progression of ordination, until it fell out of the hands of all the brethren, and into the hands of the clergy exclusively, may justly be conceived to be ivhoi the bishops [^t"lergy3 begun to take ujton themselves the responsibility of ordinations, yet acknowledging the right thereof to be vested in all the breth- ren. In relation to this stage, Eusebius informs us, that Cor- Art. 3.^ First Stage of Progression of Ordination. 39 nelius, bishop of Rome, wrote to the churches, that "Novatus seemed to be ignorant that there ought to be but one bishop in a canonical church;" that "in his [Cornelius'] church there were 46 elders, 7 deacons, 7 subdeacons, 52 clerks, exorcists, readers, etc., and 1500 widows needy and afflicted, besides the multitude of the laity;" that "Novalus sent to the least [mean- est] part of Italy, and brought over three bishops, who were but simple men, and that these, with a number of the laity of his own stamp, conferred on him, by a shadowy imposition of hands, the office of bishop;" nevertheless, that "he [Cornelius] afterwards communed with one of these bishops, because he confessed his error;" but that "instead of the other two, they [Cornelius and his brethren] sent successors whom they or- dained in the place where they were." Eusebius also informs us, that Cornelius in the same edifying epistle states, that "Satan had t-^ken possession of Novatus for a long time before; seeing he would not partake of things which the rites of the church had prescribed as duty;" that, "not being sealed [con- firmed] by the bishop, Novatus had never obtained the Holy Spirit;" and that "when Novatus was convened he was made ■ [ordained] an elder [that is, made eligible to the office of a bishop] by the favor [partiality] of the bishop, who |C7° alone placed his hands upon him;'" also, that "when the clergy and laity [that is, all the brethren] resisted his ordination, .^Ol the bi-shop requested, that it should be granted to him ICT" to ordain only this o«e.",oOi (See Eusebius, p. 267.) Such, then, is a slight sample of the things and transactions left on record, indicative of the first stage in the progress of Ordination, in falling out of the hands of the laity. The bishop, whom the laity [a// the brethren'] have ordained, whom they love and honor, humbly requests of the brethren that they suf- fer him to ordain only this one wiih his own hands, independ- ently of theirs ! they resist such procedure ; but the bishop persists! he humbly sues to take upon his oivn shoulders all the responsibility of the case; and the result is, he obtain his suit, and, with it, the handle by which in due lime to wrest the whole out of the hands of the laity ! 47. Eusebius further informs us, that it is his "purpose to pass by the ambition of the clergy — the injudicious and un- lawful ordinations that took place; and the great schisms and difficulties that thence flowed." Nevertheless, in another placet he states, that "when full liberty was graiited to the bishops, they began to rival and envy each other, — bishop inveighing against bishop, (see Cornelius against Novatus, in the preceding number,) — each only anxious to assert [obtain] the government Exclusive Right of Ordination. [Note D, as a kind of sovereignty, for himself; and which resulted in bringing upon the church the most grievous persecution from without, [^ihe Dioclesian persecution,] and in which the bishops of the rational flocks of Christ, who did not govern in a lauda- ble or lawful manner, were condemned by Divine Justice to be keepers of the unreasonable camel, an animal deformed in the very structure of its body!" Whence it is seen, that even the first stage in the progression of Ordination, in falling out of the hands of all the brethren, manifested by the clergy's taking the responsibility of ordination upon themselves, resulted in unlaw- ful ordinations, and thence in schisms and difficulties in the church; in rivalry, in envy, and in strife after sovereignty and pre-eminence; and, finally, in the condemnation of the bishops themselves to be made the bishops or overseers oi unreasonable camels, instead of reasonable men. 48. The SECON0 stage in the progression of Ordination in falling out of the hands of the laity, and into the hands of the clergy exclusively, may be justly conceived to be indicated, when the clergy, from talcing upon themselves the responsi- bility of ordination, proceed to claim the right tlicreof to be a right exclusively appertaining to their office. Whence, in order that the things of this stage may be clearly evinced, a few leading facts, in the first place, will be adduced from the annals of the church, and which will be recognized as the premises from which the stage in question must necessarily result. These facts are as follows: 1st. That, in century 2d, the laity of Jerusalem appointed, ordered or ordained Justus to be their bishop. (See Eui^ebius, page 120.) 2d. That, in century 3d, the laity of Jerusalem "constrained Alexander to become their bishop." (See Eusebius, p. 229.) 3d. That, in century 3d, all the brethren ordained Fablanus to be their bishop — the bishop of Rome." (See Euseb. p. 248.) 4lh. That, in centurj 4ih, the laity of the church of Rome being divided in respect to their choice of a bishop, and, "when Ambrose exhorted ihem to unity, they unanimously left the rival candidaiod, and made Ambrose himself their bishop." (See Gillespie's Eccl. Hist.) 5th. 'I'hat, in century 4th, "the laity would not suflcr Pauli- nus to be the successor of Miletius, because the former had despised the fellowship of the latter in his lifetime." (Sec Gil- lespie.) 6ih. That, in the complex, during the first three centuries, "Christian congregations, all over the East, subsisted in sepa- A.rt. 3.3 Second Stage of Progression.' — Accommodation. 41 rale independent bodies without any secular power over one anoihcr;" and that "Opinionists [hereiics3 formed churches, taught tlicir own doctiines, and held separate assemblies every- where. Thus," that Marcioniles, Valentiniuns, Basilidians, and a great number more who followed their own convictions, taught cliurches and probably were men of more zeal than the more numerous parly." (See Robinson's Researches, pages 53, 55.) 7ih. That "lay preaching was permitted till about the middle of the third century; but," that "after the time of Origen, 'of this expiring liberty we hear no more.' " (See Sutcliff's Eccl. Hist., p. 110.) 8lh. That christians being charged with illiteracy, (Rob. Res., p. 51,) "A public school was established at Alexandria for the education of Christians in science and philosophy; at the head of which was first placed Dantaenxjs, who enriched the church with a version of the sacred Scriptures, the succes- sors of whom was Clement and Origen" (See Moshiem, vol. 4, p. 182.) 9lh. That "the ignorant were now excluded from the office of teachers of religion," and "the practice of delivering long sermons was introduced by Origen; and, in which, tiie speak- ers were "Scrupulous in adapting their discourses to the rules of Grecian eloquence." (See Moshiem, vol. 1, p. 282, and vol. 4, p. 173.) 10th. That the christian "worship was destitute of all those idle and Jewish or heathenish ceremonies, naturally pleasing to the gross multitude, who are usually more delighted with the pomp and splendor of external institutions than with the charms of rational and solid piety." (See Mosheim.) II ih. That "both Jews and heathens, from being accustomed to pomp and magnificent ceremonies, and from regarding them as essentials, beheld with indifference and contempt the sim- plicity of the christian worship;" and thence "esteemed the Christians but little belter than atheists, because they had no temples, altars, victims, or priests." (See Moshiem, vol. 1, p. 196, 197, 198.) 12th. Tliat "the bishops, in order to remove this charge, (see the last ailicles,) and the consequent prejudice, thought it ne- cessary to augment the number of religious rites, by way of accommodation to the infirmities of both Jews and heathens, in order to facilitate their conversion." Nevertheless, that ^'such rites were extremely offensive to wise and good men;" and, also, that "modest and plain people retired, and kept at a due distance." (See Mosh., vol. 1, p. 196, 197, and Rob. Res., pp. 52, 56. 4* 43 Exclusive Jtight of Ordination. [Note D, 13th. That christian temples now (century 4lh) matle llieir appearance, rivalling in splendor and magnificence those of either Jews or heathens; and withal, so arranged in the struc- ture of their parts, as to be strongly indicative of a priesliiood equal in power, dignity and glory, lo that of any preceding age or nation, (a) (Eusebius, p. 406.) (a) The description of Eusebius of the temple at Tyre, built by Pauli- nas, bishop of that place, much abridged, is as follows: First, "A lofty vestibule presented to those standing without the sanctuary a full view of those within ; au extensive space between the temple [nave] and the vestibule, decorated and enclosed with four porticos, presenting a quad- rangular space, with pillars rising on every side; between the«e were carved around the framed latticed railing, rising to a proportioned height, the middle space left open, so that tlie heavens might be seen ;" — that "here were placed the symbols of the sacred purification, viz: fountains built opposite to the temple, [nave,] affording the means of cleansing to those who would proceed to the inner parts of the sanctuary;" and that "here was the place or station Ibr those who yet needed the first intro- duction." And that "from thence there were open entrances to the tem- ple, with many other inner vestibules, defended by three gates towards the east;" but that "the grandeur of the temple itself surpassed all de- scription;" that "the glittejing aspect of works dazzled tl>e eye of the beholder;" that "the heights rose to the heavens;" and that "costly ce- dars of Lebanon rested upon these." That "within it was adorned with costly thrones, in honor of those who preside," [the bishop and presby- ters;] that "the holy altar was in the midst, and that the se;fts were duly arranged throughout the whole." That "the altar was inclosed with a frame of lattice work, admirable to the beholder;'' that "the floor was of splendid marble;'' and that "on each side of the cathedral [palace] were attached spacious vestry rooms, communicating with the entrances to the middle of the temple, which rooms were for those who require yet the purification and sprinkling of the holy water and the Holy Spirit." And not only so, but Eusebius informs us what some of the prominent parts of the temple, thus described, represented, namely : first, that "the mass of the laity, because they are incapable of aitaining to the internal things of the Word, cannot be otherwise built than as corresponding to tlie wall of the temple;" that "the subdeacons, not being fixed in internal things, correspond to the entrances of the temple,'' therefore, that "their station is at the doors to conduct those that are entering." That "the catechu- mens, who may be initiated into the elements of the literal sense of the four gospels, are represented by the first pillars which are placed without and around thequadrangular hall;'' that "the compttentes or candidates for baptism, that is, those who are not far separated from the inmost view of divine things, are represented by the vestibules or pillars thereof on both sides of the royal lemple;" that "those from amorg the competentcs who are received by the bishop as meet to receive the divine washing of baptism, and thence are initiated into the inner mysteries and iiidden doctrines of the sacred Scriptures, are represented by 'he inner columns, Tvhich are infinitely more resplendent than those without, and which columns are illuminated by windows receiving the light of licaven frorn above." That, because "in the hearts of the faithful the gifts of the Holy Spirit reside, and in the bishop Christ himself; therefore it is, that the seats of Christ and his Spirit are represented by the thrones, seats, and benches ia the temple;" that is, "the bishop lakes the throne, and each one Art, 3.] Representative Sliadoics lieltirning. 43 14lli. Tiial liisliops, in llieir panegyrics on each olher, look occasion to cxliiliit itiemselves as a race of superior beings, as an awful order of nobilily; as llie courtiers, inlerpreiers, famil- iars, peculiar friends, and as the veiy equals of Chiisl liini- seif. (b) (See Eusebius, p. 406.) 15th. That, with iheir pompous rituals, (article ]2tli,) and splendid temples, (article 13th,) "bishops might now be seen according to liis rank takes tlie nrxt, wheiher tWcr, deacon, or layman, and shares proportiorialel)/ the (tistri/nUiori of the pniocr of C/irist, and nj Uie Holy Spiriir'' l^'inallv, tl);it "the luind and spirit acons and preacher^. Nay, to this it may be ndded, that, instead of a ropn, whose holy will, whose best judgment, and whose mature thought, are no other than ecclesiastical laws, whether of faith or oriler, tlicy have a General Conference, clothed, as far as the civil chain will permit, with similar powers and prerogatives! (See Aletl^o- dist Discii)line, pp. 20, 21, 22, especially p. 22, art. G.) Art. 3.] Of Injlux, — Honest Jiulges, etc. 45 that a few additional facts especially in relation to the origin and establishment thence of the centre of injlux, or head, as just suggested, are here presented. '17lh. That, in century 4th, 'Julian, bishop of Rome, be- cause of his labors in arresting the influence of Arianism, was made judge of appellations; and that his successors claimed the same honors.' (See Gillespie's Eccl. Hist.) 18ih. That it was now enacted in council, that 'a bishop should not be tried for crime or misdemeanor but before twelve honest judges of his own choosing; and even then, that no definite sentence should be passed against a bishop till he had appealed to the patriarch of Rome, and his cause tried there.' ( e) (See Gillespie.) 19ih. That, in century 5lh, 'the patriarch of Rome sent about two of his presbyleis to crave that no matters of import- ance be done or transacted without his advice.' (Gillespie.) 20ih. That, after the example of the bishop of Rome, those of Constantinople, .Hcxandria, Jlntioch, Jerusalem, and Se- lucia, assumed and also obtained the name and office of patri- archs, [heads or fatiiers of bishops.] Nevertheless, that none of these contending prelates found the occurrences of the times so favorable lo his ambition as to the pitriarch of Rome;" " whose supreme authority was particularly owned bj' the general council, at Chalcedon, A. D., 451. (See Mosheini, vol. 1, p. 340, and vol. 2, pp. 26 to 29.) 21st. That it was now decreed in council, (in which the pa- triarch or metropolitan bishop usually presided,) that it v.-as the office of the metropolitan bishop to consecrate [ordain] infe- rior bishr>ps, to ordain and assemble councils, and to regulate the affairs of the church universal. (See Mosh., vol. 2, p. 29.) 50. Here, by the way, let us stop and note it in the book of remembrance, that the metropolitan bishop, in having, like Lucifer, seated himself in the mount or higliest place of the council or convention, and thence, in having so ordered matters and things as to cause it to be acknowledged and decreed, that to him, and to him alone, it appertained lo make, ordain and (f) That Methodist bishops are lo be tried on similnr principles, is evii'ent from this, that the prfsifh'ng elilers arc chosi-ii by the bishops, anil thoy, with such as they sec fit to choose, constitute the majority of those accordinsr to the Discipline, (pp. 28, 2D,) may try a bishop — Nevertheless, as in the ca e above, so here: sei'ing ihat no definite sen- tence can be passed asninst a Alelhodst hisho[>, but by the General Con- ference. (See Methodist Dis' ipline, p. 29.) 49 Exclusive Right of Ordination. [^NoteD, consecrate priests, order councils, etc., did thence, and for that very reason, manifest himself to be none other than the man of sin, and the genuine son and successor of the son of Nebat, ivho made Israel to sin. Has not the seven-fold light of the latter day glory made it yet manifest, that bishops, whether metropolitan or otherwise — whether Catholic, Calvinistic, Meth- odist, or otherwise — claiming to be the superintendents of the church, and thence the makers, ordainers and consecraiors of ministers or priests, are, for that reason, the genuine descend- ants of Jeroboam the son of Nebat? — especially from its being well known, that that great heresiarch, long before, immortal- ized his arrogance and presumption by taking upon himself to fulfill that very office! It is written, in 1 Kings, that Jerobo- am returned and made of the lowest of the people priests of the high places;' and that 'Whomsoever he would, he CONSE- CRA.TED him .' (xiii, 33.) And what less do bishops claim, at this day, than to consecrate, make and ordain whom- soever they will to be priests; thus to make priests according to the will of man, and thence of the lowest of the pcojile ? We read, that Jeroboam ordained him priests for the high places, and for the devils, and for the calves which he had made; (2 Chron. xi, 15;) and that he made priests of the lowest of the people, which were not of the sons of Levi; (1 Kings, xii, 31;) and, in the passage above noticed, that whomsoever he would he consecrated him a priest; — whence we have it, that Jeroboam was a maker, an ordainer, and a consecralor of priests; all of which are, therefore, virtually the same thing. But, as the metropolitan bishop, (art. 21st,) so his successors after him, all, as the genuine successors of their great progeni- tor, gravely go about fulfilling the very same office, even to the present d^y! 51. But to return to the things more immediately under coneideraiion; it remains to be remarked, that from the bishops claiming the same rights and privileges alleged to appertain to the Jewish priesthood, thus the exclusive right of ordinaiion, now called consecration; and from their enacting ecclesiastical laws, whereby a centre of influx or head was provided, from which consecration might descend independently of the laity; the things of the second stage in the progression of ordinaiion, in departing from the hands of all the brethren, at least so far as the clergy are concerned, are manifest. Nevertheless, it must be observed, that, as referred to the laity, the same stage is indicated by this, that they not only tenaciously adhered to the right of electing, appointing and ordaining their bishops or pastor*, but also spoke and acted on all occasions against tha Art. 3.] Investment or Consecration by Staff and Ring. Vt unholy claims of the clergy. And that such was really the case, will be seen from the additional facts here adduced. 22d. That, in A. D. 379, the laity took up aims and ihence decided that Damasits should be bishop of Rome. (Gillespie.) 23d. That Jlcacius, a bishop of the primitive stamp, was excommunicated by Felix, bishop of Rome, for not asking his advice; but in return, that Acacius excommunicated Felix, and erased his name from the roll of bishops. (See Gilles. Cent. 5.) 24th. That, in century lOih, the dignity of the emperor (who wielded the power of the laity) was so far recovered, that no man could be chosen pope without his consent. (See Gillespie.) 25th. That, in century 11th, the emperor removed three seditious popes, and appointed Clemens, and that the pope [^Gregory] stirred up the subjects of Henry IV. to rebel against him, in order that the power of investment might be thrown out of the hands of the laity. (See Gillespie.) 2Gih. That Henry V. came to Rome to be crowned emperor; but that the pope would not crown him, without he would first sign away all his right (by a formal act) to the election of popes, along with the right of investiture [^consecration or filling the hand] of bishops with STAFF and RING ; nevertheless, that the emperor seized the pope, and compelled him to crown him, and at the same time to confirm his right to elect popes. (See Gillespie, Cent. 12.) 52. From the things here adduced, the tenacity with which the laity, whether with or without their emperor at their head, adhered to their ancient rights, not only of electing and ordain- ing their own bishops, but also of investing or consecrating, thai is, filling their hand with staff and ring, (the insignia of their pastoral office,) is abundantly manifest. And not only so, but that the speach of the laity, whether through their bishops who adhered to and defended the primitive rights of the laity, or as emanating immediately from themselves, coincides with, and therefore makes one with the action as adduced in the arti- cles just preceding, may be seen in the additional articles which here follow: 27th. That Cyprian, A. D. 248, in his address to the bishops at the council of Carthage, said, 'No one of us has set himself up as the bishop of bishops, or has driven by tyrannical fear his colleagues to the necessity of obeying him, since every bishop has his own will for the exercise of his liberty and power.' (See Cossart, p. 786.) 48 Exclusive Right of Ordinuiion. [Note D, 28ih. That the clergy of France and Germany, A. D. 450, admonislied pope Anastatics to let them alone, and not exer- cise his tyranny over them. (See Jllyricus, p. 41.) 29th. That the bishops of Belgia resisted the encroachmenta of supremacy, even down to the year 860; that in their epistle to pope Nicholas tliey say, 'We will not stand to thy decrees, nor fear ihy tlinndering bulls, thou who despisest the decree and order of our Lord;' (lUyricus, p. 80;) and that the bishops o{ JiJn gland and Scotland resisted popery for many centuries, holding forth language similar to that of those of Belgia on all occasions. (See Burgess' Tracts, p. 125, and Jamieson's Hist, of the Culdees [Waldensians.] 30th. That St. Ibar, the Irish pastor, said to St. Patrick who wisiied (o exercise some authority over him, 'We of Ire- land never acknowledge the supremacy of a foreigner.' (See O'DriscoH's Views, p. 85.) 31st. That Gregory, (A. D. 590.) said, 'Peter, Paul and John were all members under one head;' and that 'no one de- sired to be called universalis,^ [that is, primate, general, or bishop of bishops,'] and adds, 'I do confidently say, that who- soever is desirous to be called universalis is the forerunner of Antichrist, because, in his pride, he prefers himself to the rest. For, as that ff 'icked One wishes to appear a god above all men, so he who desires to be bishop of bishops extols himself above other bishops.' 'If any man assumes that name, — ' ' — then the whole church falls from its slate, when he who is looked up to as the universalis or general falls.' (See Regist. Epist., pp. 743 to 8S1.) 32d. That Ambrose said, 'If Peter enacted a primacy or su- premac}', it was a primacy of confession, [witnessing to the truth,] and not of earthly honor; — a primacy of faith, and not of order;' that is, not a first, or supreme source, whence or- dination or consecration might descend to inferior clergy by the way of subordinate degrees. (See The Incarnation, p. 711.) 33d, That pope Pus II. frankly acknowledged, that 'Before the Nicene council took place, every bishop lived to himself,' and that 'In the Nicene council no primacy [supremacy] was awarded to the bishop of Rome.' (See Wittel's Synopsis, p. 158.) 34tli. Tliat Jerome said, 'If bishops are greater than elders, they are only so from custom, and not by the truth of the Lord's appointment — .' ' — Wherever a bishop is, whether at Kome, Constantinople, or Tanais, he is of the same worth, [authority,] and the same priesthood.' (On Tetus, liib. 1, cap. 1.) 35th. That Theodore said, 'Christ is alone the head of all; Art. 3.] Third Stage in the Progression of Ordination. 49 the church is his body; ami the saints are the members of his body; one is the neck, and another is the feet.' 'By his legs understand Peter, the first of all the apostles.' (On Sol. Song.) 3i5th. That Waldus said, 'The traditions of popes and coun- cils [which involve in ihem the right of ordination claimed by the clergy] are not essential to salvation;' but contrariwise; for, 'when on^ is taught he should be permitted to teach others.' (See Mosheim.) • 37lh. That 'In the primitive church, the jurisdiction of bish- ops was equal and co-ordinate; elders, presbyters and bishops were only different titles for the same office; none claimed the pre-eminence over his fellow servants, whether of the clergy or laity, nor was any awarded but to superior ability and sanctity. I?ut, in process of time, the bishop of Rome obtained and es- tablished a spiritual dominion over the minds and sentiments of men.' (See Robertson's Charles V, p. 59.) Whence, it may justly be concluded, that from the presump- tion and arrogancy of the clergy, whether in claiming the right to superintend and inspect the inmost state of the souls of the laity, and with this the right of ordination exclusively, or by bringing in a flood of Jewish or heathenish ceremonies, by which to swell their own importance and to annihilate that of the laity, and thus to carry away the church; (see articles 13 to 16;) and from their going about, in their councils or other- wise, to create a centre of influx, a primacy or supremacy, through which ordination [consecration] might descend to each of their own body, independently of the laity, (see art. 16 to 21,) taken together with the action of the laity, (art. 21 to '25,) as well as the speech and action of all the brethren, who still ad- hered to the apostolic and primitive order, (see art. 25 to 36,) all protesting against the unholy claims and encroachments of the clergy — tjie second stage of the progression of ordination in falling into the hands of the clergy exclusively, becomes abundantly manifest. 53. The THIRD and last stage in the progression of ordina- tion in falling into the hands of the clergy exclusively, may be justly conceived to be indicated ^^PFhen the clergy, from claim- ing the exclusive right of ordination, proceed to silence all opposition to their unholy claims. Respecting this stage, let it first be obseived, generally, that sentiments and transactions genuinely indicative of a thing may, and often do, have place without their being either formally or expressly exhibited as if concerning that thing. But how this case is, may be seen from 50 Exclusive Right of Ordination. [Note D, this, that a tyrant who has a design upon his species, (as indeed all tyrants have,) in his aspirations after power whereby he may enslave his fellow man and rob him of all he possesses, along with life itself, will always take special care that his real design be not exhibited, expressly or formally, by his sentiments or transactions. He who is only as yet grasping after power may, indeed, teach the people, that ihe divine influx of heaven is naturally receded by some men more than oTliers; that, in some, the principles of civil law, justice and equity, are em- • bodied like essence and form, like things abstract and concrete; and that, in others, the principles of ecclesiastical law, involv- ing the order according to which the church should be estab- lished, are embodied in the same way; and therefore, that it is the duty of every man, in whom these principles are embodied, to proceed straightway to carry them out into efTect; also, that he who would hinder, oppose, or thwart any man faithfully employed in carrying out into eff"ect those principles embodied within him, whether in the form of civil or ecclesiastical laws, ■would thereby do nothing less than ''part asunder wltat God has joined together — than interrupt the connection between principles and men — than ai)n a bloio at the very foundation of the Universe, at least, of society — and would thereby do nothing less than aid and abet those ivho are the enemies of order and good government! Nay, after teaching the people all this, he may then, after as modest a way as he is capable, farther teach them that he himself is the very man, or at least one of the elect and chosen few, in whom the principles in question are all embodied! This, yea, all this, a tyrant, grasp- ing after power, may gravely teach and tell you. But will he tell you what his interior mind is? Will he tell you that his grand object is dominion over his fellow man, and power, by which as far as possible, to bring the church and the world into servile subjection and under his own feet? (Con^jiare Precur- sor, vol. 2, p. 341, first column.) 54. But again, ask him who, from the lust of dominion working within, is grasping after power, what are people to do when grievously oppressed by their rulers? and he will, with- out doubt, teach you that the way to correct abuses is not to attempt to separate the necessarv connection of things which God has established; that it is not necessary, under a mistaken notion of freedom, to interfere trith the fundamental principles of the church — a main one of which is, that all the principles of the church are embodied in the clergy, whose sacred duty it is to ultimate them in the shape of ecclesiastical laws, how grievous soever such laws may be to the laity! — and therefore. Art. 3.] How to Complain of jJbuse is to Create its Cause. 51 that to interfere especially with thi» principle, is in fact to create the very cause of the abuse complained of I Ask the ecclesiastical tyrant, whether the essence of freedom does not consist in a man's having freedom to speak and do just as he pleases, while he respects the civil laws of the land, which guarantee equal rights and freedom in spiritual things to all ? and, with averted face, as though he were brought up in Armageddon, he doubtless will gravely inform you, that it is not gospel freedom for a man to do just as he pleases! but that gospel freedom, amongst other things, consists in a man's bringing himself, in the spirit of humility, into the order that God has established — meaning thereby the order which the clergy, from its being embodied within them, have carried out and established. (See above, also the number just preceding.) But grant to the tyrant the power after which he is grasping, and he will soon tell you face to face, in the language of a cer- tain Romish pope, that "Freedom of opinion is a senseless free- dom, and libeity of conscience a delirious conceit;" and that "The freedom of the press" [involving free discussion con- cerning the truth of principles and things, and wherein persons of distinction are liable to receive disparagement instead of that courteousness and respect to which they are entitled] "is a fatal license^ of which it is impossible to entertain too much honor." (Compare Precursor, vol. 2, p. 341.) Nevertheless, it is concluded, that were he who has a design upon his species, (that is, to' bring his fellow man under his yoke,) to do even as Absalom did, that is, stand in the gate-way. and kiss every man passing in and out, and at the same lime exclaimi'JJ; "O that I were made king, for I would do justice to every man!'* (2 Sam., XV, 14;) that such action and sentiment, when viewed from interior principles, would be found strongly indicative of the lust of dominion, of a tyrant's interior intention, and thence of his great object, end and aim. 55. But to return more particularly to the stage in the pro- gression of Ordination now under consideration; let it then, in the first place, be observed, that the clergy having claimed ordination as appertaining to their office exclusively; having embodied themselves as distinct from the laity, and thence, having chosen or created heads to themselves, according to the countries they respectively inhabited — (all of which heads, however, became finally merged in the head or pope of Rome,) — went more wisely to work than to attempt to rationally vin- dicate their claims in relation to ordination. They, it seems, then knew equally as well as the clergy tiow know, that to attempt this, were only to play a losing and disastrous game, Exclusive Sight of Ordination. [Note D, and as if a tyrant should attempt to obtain the crown of sove- reignty, by openly vindicating the propriety of his making slaves of all the people! Therefore it was, that the clergy, instead of thus proceeding, rather set about exhibiting them- selves as a superior race of beings, and as an awful order of spiritual nobility, whose head, whether patriarch or pope, was the representative, the vicar, or very agent of God himself, to act on earth in his room and stead ! It seems to have been known, that wiien the minds of the laity should become fully saturated and impressed with ideas of priestly ghostliness and greatness, similar to those they had entertained in relation to the pagan priests whom they had deserted, tiie result would be, that, instead of claiming equality, brotherhood, and co-ordina- tion with the clergy, they would reverently bow their necks in humble submission to the clerical yoke of slavery and slb- ordinution; and, as a farther result, that the co-ordination awarded to the laity in the primitive times of the church being by them once lost sight of, it would follow, as a thing of order, that the clergy would fall heir to the crown of oidination ex- clusively, without ever seeming to strike a single blow for it. Such being the case, it evidently follows, that the things genuinely indicative of the last stage in tlie progression of ordination in falling into the hands of the clergy exclusively, instead of being things expressly or formally as if concerning ordination, must needs rather be as if concerning sentiments and transactions tending to exhibit the nature of that dominion usurped by the clergy, which, in the exercise of it, resulted in stripping the laity of all power in ecclesiastical matters, whether in relation to ordination or co-oidinmiun; and, at the same time, of riveting upon their necks an iron yoke of slavery and sub- ordination of the most grievous character. Whence it follows, that the things gemdne/y indicative of the stage in question, are to be considered as duly exhibited by the exhibition of such sentiments, maxims^ and transactions recorded in the annals of the church, as manifestly show the pride, arrogance, presump- tion and domination of the clergy, on the one hand; and by such as manifestly show the spiritual bondage, subordination and vile slavery of the laity, on the other. And concerning which, the following articles are adduced: 1st. That Etisebius, bishop of Pamphylia, said, that bishops are Christ's familiars, equals, courtiers, friends, and interpreters, to whom it is given to inspect [rule] and superintend the in- most state of the souls of the laity. (See note b.) 2d. That 'the Donatists, that is, those who denied the pro- Art. 3.] Progression, etc. — Exclusion of the Laity. 53 fessed sanctity, holiness and sjjirituality of the bishops, were thence pronounced seditious heretics;' and (what is especially worthy of notice, is) that in proportion as the clergy became oppressive and corrupt, they caused to be cried down as sedi- tious heretics all who had the hardihood to inveigh against them. (See Mosheim, vol. I, p. 398, and vol. 3, p. 114.) 3d. That 'many privileges, which had formerly belonged to the elders and laity, were now usurped by the bishops;' and that 'their first step teas cm entire exclusion of the laity from all part in the administration of ecclesiastical affairs in the ehurch.' (f) (Mosh. vol. 1, p. 339, cent. 4.) 4th. That, in century 4th, the administration of the church was divided, by Constantine, into an external and internal inspection; and that the latter, which was committed to bishops and councils, related to religious controversies, the form of divine worship, the offices of the priests, ('g-j the vices of the ecclesiastical orders, etc.; but that the external administration, including the outward discipline and states of the chuich, con- tests or debates between bishops, tlieir revenues and possessions, etc., the emperor reserved to himself.' (Mosheim, vol. 1, pp. 340, 341.) 5th. That 'heathen magistrates were now put down, and Christian presidents, judges and officers chosen in their stead; and that Constantine set himself to honor the bishops; where- fore it was, that large and splendid churches were now erected throughout the land instead of the old heathen temples.' (Ed- wards' Hist, of Redemption, p. 411.) 6th. That 'the rites and institutions of tlie Greeks and Romans were adopted with some slight alterations by the Catholic bish- ops;' and from which it resulted, that 'at the conclusion of the fourth century there remained no more than a mere shadow of (/) If the clergy now divide (he affairs of the church into civil and ecclesiastical, and take the inspection of the latter upon themselves alone, do they not thence exclude the laity fmm all part in the administration of the ecclesiastical affairs of the church? (Compare with the 6th article of the constitution of the Middle Convention of the New Church.) Cath- olic laymen were exclude.! from all part in the administration of ecclesi- astic affairs in the days of Constantine; and priest-ridden laymen, wheth- er Catholic, Calvinislic, Mcthodistic, or otherwise, remain excluded from such affairs even to this day! What share has a Mcthodistic layman more than a Catholic, even now, in enacting those man-made laws of order whi'ch he is required to obey on penalty of excommunication from the church? (§■) The inspection of the offices of the priests necessarily involved in it the power of consecrating, or of not consecrating, such as the priests hood saw tit. 5* 54 Exclusive Right of Ordination- [Note D, Ihe ancient government of the church.' (Mosheim, vol. 1, p. 384, and vol. 1, p. 339.) 7th. That the clergy now distinguished themselves into me- tropolitans, archbishops, [patriarchs,] bishops, [exarchs,] and superintendents of country churches, (h) (Mosheim, vol. 1, page 340.) (7i) In the apostolic church, the office of bishop and presbyter [elder] difl'ered but in the mere circumstance of age only. And that such is reallj'^ the case, appears from this, that Paul sent for the presbyters of Ephesu?, and said to them, 'take heed to yourselves, and to the flock over ■which the Holy Ghost hath made you bishops; (see Acts, ss, 28;) and especially from these words, ' unto all the saints which are at Pbi- lippi, with the biskoi)s and deacons.' (See Phil., i, 1.) From which it is evident, that the presbyters of Ephesus not only were bishops, but also, that both at Ephesus and Philippi there were more bishops than one; between whom it were impossible there should be distinctions of rank, or grade, or otherwise, excepting, as before stated, from the mere circum- stance of age. But, that by presbyters [elders] i?aul means nothing more or less than bishops, becomes quite evident from comparing the 5th, 6tb, and 7th verses of the first chapter of Titus. Thus, in tlie 5th, he says to Titus, 'Ordain elders in every city;' — in the 6th, he teaches what kind of persons ought to be ordained as elders; and, in the 7ih, observes, 'For a BISHOP must be blameless as the steward of God.' And not only so, but Peter also teaches, that presbyters and bishops are of the same grade; inasmuch as he exhorts the presbyters to fulfill the otTice of bishops — vir- tually to fulfill the duties for which they were set apart and ordained. (See 1 Peter, V, 1, 2.) Sutclifie, in his Ecclesiastical History, observes, that 'in the course of years, the senior or presiding bishop was called bisliop, and that the younger bishop= [elders] that assisted him, if he had any assistants, were called presbyters; and these, with the deacons, were called the bishops, clerks or clergy. Hence the appellation of bisliop and presbyter, which heretofore had been given promiscuously, now became appropriate.' But the clergy were not content even with the distinctions of bishop, presbyter, and deacon; for when disputes arose, it was usual for the bishop of a small town to ask advice of the bishop of the metropolis, who had many rlerks or clergymen. Hence, as soon as the bishops of great cities became invested with civil authority, they claimed the right of advising and controlling .' (See pp. 109,110. See also, the foregoing, second stage, art. 2Gth, n. 30, 31, 32, 33, 36.) But, in confirmation of which, WickhfTo also taught, that in the primitive church there were but two orders of clerks, clergymen, or ministers, namely, presbyters [elders] and deacons; and tliat the duties of the former were to minister to the spiritual, and tlic latter to the natural wants and necessities of the church; — that, in these times, there were no such distinctions us popes, archbishops, bishops, etc.;' [or as we now should say — as bisho|)S, presiding elders, ciders, dea- cons, local elders, local deacons, preacheis, exhortcrs, etc. ;] 'but, that these are some of the many inventions sought out by man.' And finally, that 'whatsoever the pope commands, which he cannot clearly deduce from the scriptures, is to be counted iis heresy and not to be obeyed ; and, consequently, that whoever enters into any private religion, [whatsoever it be,] is thence rendered more unapt and unable to observe the com- mandments of God.' (See Gillespie.) Art. 3.] Clerical Pride and Presumption. 63 8lh. Thai, 'in the patriarchal order the metropolitan bishop of Rome was the first in rank, [of the highest degree,] having a pre-eminence over all the other primates or patriarchs; and, that this was owing to tlie circumstance of grandeur and opu- lence, by which mortals, for the most part, form their ideas of pre-eminence and dignity.' (Mosh., vol. 1, p. 342.) 9th. That 'the patriarchs contended with each other in the most scandalous manner, concerning the extent of their re- spective jurisdictions, while they trampled upon the rights of the laity and inferior ministers, imitating, in tiieir manner of living, the voluptuousness and arrogance of magistrates and princes.' (Mosh., vol. 1, p. 347.) lOlh. That all the wealth, iionor and advantages bestowed upon tlie clergy, by Constantine and other emperors after him, was only answered in return by a proportionate quantity of vice and luxury, of pride and presumption.' (Mosheim, vol. 1, p. 34G.) 11th. 'J'hat 'Martin, bishop of Tours, at a public entertain- ment, asserted and maintained, tliateven the dignity of a presby- ter was superior to that of the e:r.peror.' (Mosh., vol. 2, p. 29.) 12lh. That 'the clergy established courts, in whicii every question relating to their own character, duly and function was tried. It was alleged to be impious to try tlie clergy by the same laws by which the profane laity should be tried; or to subject the clergy to the same punishment that might justly be inflicted on the profane lait)-.' (i) (See Rob. Charles V, pp. 34, 38.) (i) 'Tliat which hath been i? that which shall be again; and there is no new thing under the sun.' (Sec Ecclesiastes.) Is it not, even now, deemed impious, by (he Methodists, to suppose that the clerjty and laity should be tried, wlien charged with guilt, by the same kw] Or, why is it, that in their ecclesiastical code we find one law by which to try the bishop, and another by which to try the laity] In the law by wliich a Cathoiic bishop was anciently to be tried,, it was provided, that he might himself choose twelve /toxM/ judges to judge of his cause; and, in the law by which a Metliodistic bishop is to be tried, it is provided, that he may virtually choose six out of the nine that are to try his cause, and to judge of the things laid to his charge. But ihe law by which a Methodistic layman is to be tried, requires that he shall be arraigned before the bish- op's vicar, that is, before one who has agreed not to act according to his own will, whether as touching reading, meditation, prayer, preaching, or any ottier species of labor in the Lord's vineyard ; but alone according to the will, the judgment, and the advice thence of his bishop; and, who ma}' permit the fellow members of the accused to try the cause; or may, not only select from the members such as he sees fit for that purpose, but also may debar the accused from uttering a word, by the way of vindica- tion, or in his own defence! Not only so, but who may, in case the judg- ment given be not one with his own, arrest it, and bring up the cause to 56 Exclusive Right of Ordination. [Note D, 13th. That, so early as A. D. 350, 'fort)' good laymen were scourged with rods, at one lime, by their bishops, because they would not communicate with the ivolf Georgias.' That is, Georgias was an Arian. (See Gillespie.) be re-triod before another tribunal. The laws, of which we are speak- ing, require that laymen bo ex( oiumuniciited — not for immoral condnct — not for breaking one cf the greatest, or even of the least of God's com- matidments — but for the alone breaking of the will and commands of the clergy, as laid in their form of DJscirLiNE ; whilst, in relation to the clergy theinsclve=, it is graciously provided, that they {infallible or fallible only) shall not only walk after the imaginations of their own heart, choose their own w;iy, walk in the ways of their own devising, and thus direct their own step?, but, at the san:e time, enforce it upon the laity, on pain of excommunication, to step where tliey step, and walk as they see fit to direct: (See Meth. Dis., ))p. 2:2, 39, 1:25, 93, 85.) But the principle from which the Alethodistic laws in question necessa- rily flow, is not alone peculiar to the Blethodists ; inasmuch as Calvinistic ecclesiastics in their laws have provided, that 'Presbyteries sliould be ex- tremely careful of involving in the shame and severity of a judicial pro- cess, those irregulaiiliis of l/ie clerfiy wliich appear to be merely acts of infirmity; especially, when their errors do not strike at the vitals of doc- trinal Godliness; (see Cons. Asso. Kef Church ;) or, what is essentially the same, that 'A miin'stcr is not to be excomniunicalcd, nor even de- posed from his otficc, for any violations of the law of God, unless they are what the SjTiod jiidgc notorious; nor for any errors, unless they are such as the Synod judge do unli nge the christian profission;' (see the Testi- mony of the Associate Syncul, p. 54;) and, that calumniators of minis- ters [of the clergy] are to i)c severely censured. (See Directory.) Whence, who is he that cannot sec, that the making of such provisions, whether in conference, convention, or synod, is essentially the same thing with the clergy's establishing courts, wherciii every question relative to their own character, duty and function should be tried; (compare with Art. 11, of the Constitution of the Middle Convention, also with Art. 3, of that of the AVestern Convention of the New Church;) and, at the same tiuje, essen- tially the same as to allege, tliat it were impious lo suppose that the clergy and laity shouki l)0 tried by the same laws? To which let it be added, that the principle in question is that same partial, wicked and ungodly principle, grounded and rooted in the love of self and lust of dominion thence, which, operating in the hearts of predestinarlans, causes l]^em to take up the A^nd and vnin conceit, that the Lord, who is no respecter of persons — who respects not the persons of princes, and who will bring every idle word and thoiisht into judgment — nevcrtheh ss will, on the daj- that he shall judge the world in equity, divide the fallen children of Adam into two companies, the reprobate and the elect, and that the former shall be judged by one law, and the latter by another; the former, according to a law involving in it things tliey should have ilonc, but have left undone for want of power to break through the powerful ioM/irfiVi^s of Providence, by which the decrees of God (involving that every thing that coraes to pass, sin not excepted, was foreordained of God to come to pass) are exe- cuted I — but the latter, according to a supposed law involving in it that God had chosen them, in eternity, to be heirs of heaven without foresight of faith or good works; and, as a means to th.at end, had performed all things which are literally required of all to perform, involving good works, faith and repentance, in their room and stead; and, according to a su- Art. 3.] The Pope's Besponsibility, fF/iere. 57 14lli. That, A. D. 451, in the council of Chalccdon, it was decreed thai the bishop of Rome should have tlic supreme au- thority; (Mosh., vol. 2, p. 29;) and, tiial 'the title o( universal bishop [bishop of bishops] was eagerly embraced and greedily acce|)ied.' (kj (See Gillespie, Cent. G.) 15th. That, in century 7lh, a charter was obtained from the emperor, granting; that 'the cimrch of Rome should be ihe head; and thence called tiie supreme head of all the other cluirciies;' and tiiat 'about this time the consent of the laity, in the election of bishoj)s, was deemed of but little importance.' (Gillespie.) IGtii. That it was enacted in council, that 'the high priest should be judged by no man;' that 'the bishop is ies))onsible only at the tribunal of God;' (I) (Gilles, on Cent. G;) that posed law, involving in it that the elect being nrqiiiUed, in consequence of the things they should have done being done for them by another, in their room and stead, and, in consequoncc of the merit of doing thing?, to wliich they were always averse, and winch they never hrist, as his as=es5ors in jiidg/nont against the reprobate, and exclnini amen to the sentence by which they are doomed to ai\ eternity of torments in the firo of belli (See Confcs. of Faith, on Decrees, on Providence, etc., and the Assem. Catechism, part 1, 184, 185, 186.) From all which, it becomes evident, that the partial anil ungodly principle acted on by the i\!i'th- odistic clergy, as manifested in their ecclesiastical laws above noticed, is, by the Calvinistic clergy, not only acted on in relation to their ecclesias- tical laws, but also is exhibited by them as that principle upon which the Lord, the Judge of all the caith, will actin the Day of Judgment. Whence, also, the Metbodistic and Calvinistic clergy, inasmuch as they hokl the principle of jjartiality in question, (and which is manifestly groiindcd in the love of self and lust of dominion thence.) in common, do, at least so far as (hat principle is concerned, strike haiuls together like lull brothers, ■ became surety for, and justify eacli other. But that Methodism and Cal- vinism arc latently or essentially the same, may at any time be dcmcn-i strated from other principles.' (k) There is a grcxit gulf (ixed between men of principle v. horn ofljcea want, and men of no principle who want offices. Those who would em- • ploy power for the good of others, deserve it, but do not lust after it ; and those who would employ it for the good of themselves alone, Just after it, and greedily accept it, but do not deserve it. {t) To this decree, says Gillespie, it was objected, that 'Wilh the privi- leges of St. Peter's chair, popes might sin and do what the)" please.' Before this insane decree of the clergy took place, namely, in tlie reign of Justinian, a prevailing sentiment was, that 'The emperor should be re- leased from the laws, and exalted above human restraints; and, that his own conscience should be the sacred measure of his conduct.' 'What interest or passion,' exclaimed Theophilus, 'can reach the sublime eleva- tion of the monarch? Is he not already master of the lives and fortunes of his subjects; and arc not those who have incurred his displeasure al- rearly numbered with the dead? Tribonian alleged, that he was unwor- thy of such a prince as Justinian, and thence affected a pious fear, that he, like Elijah, would be snatched into the air, and translated alive to thu apansjons of glory.' (Gibbon, vol. 3, pp. ]60, lf>3.) But, neither wa5 this 58 Exclusive Right of Ordination. [NoleD, God's tribunal and the pope's are the same;' that 'the pope and Christ make one consistory;' and that 'laws made by laymea do not bind the clergy.' (in) (Brownlee, pp. 310 to 312.) a new tiling under tlie sun; for, Iodj- before the time of Justinian, the moJest Virgil had gravely inquired of Augustus CsBsar, what sort of a Divinity he would become in the other v/orld ? — that is, whether he in- tended to rule the heavens, or the vasty deep, or the world below I (Lam- priere's Class. Die .) From the things here ailduced, the odious and abhorrent nature of the spirit which dictated the clerical decree in question becomes manifest. It is, as referred to the people or laitj", a spirit of base sycophancy and fulsome flattery ; and, as referred to such as have obtained dominion over the people, a spirit of insanity, pulling them up in the fond conceit, that they are indeed gods who /lure, in merc3', come down upon Vie earth in the shape of mm. In Rollin, it was a spirit of sycophancy causing him to pronounce the following sentiments just and laudable, namely: that 'The king is the image and vicegerent of the Deity;' that 'the king is placed on the throne by the hands of the Deity, and clothed with his authority and power;' and that 'God has made every thing subject to princes, to put them in a condition of fearing none but him.' That 'God's design in making them inde|)endeni, [of the people,] was to give them a more vio- lent attachment to justice, that they might not excuse themselves on pre- tence of want of ability or power; and therefore, that God has delegated his whole power unto them. Nay, that kings are the depositories of justice and order.' This is as if it had been said, that the principles of justice, of law and order are embodied in kings, whose duty it is to carry them out. (Concerning which latter sentiment, see n. 53, 54, and Rollin's An- cient History, vol. 2, pp. 196, 198.) The same spirit of which we are s;)eaking, operating in James II. of England, caused him insanely to con- tend for the Divine Right of kings; and thence, that a man might no more say what kings may or ni;\y not do, than he might say what God hinwelfniay or may not do, wlio had ordained ihera. And, operating in the clergy, even at the present day, causes them insanely to declare, that their right, power and authority to teach and rule, are/ro;?i on high, in- dependently of the laity. (Compare Precursor, vol. iJ, p. 10.) Such, then, is tills abhorrent spirit, (hat its influence is vigor to the despot, civil or ec- clesiastical; but, worse than the deadly samiel of the desert, it is servile sycophancy, immediately followed by torpor and death, to the people and laity ! (m) Tliat which hath been is that which shall he again, yea, even now is; for, who is he that will open his eyes but may see, that the Melhodist- ic, as well as other clergy ol' the old church — who, like Lucifer, say in their hearts, 'we will seat ourselves on the mount of the conffrrgalion, and thence be like the Most High; (see Isaiah, xiv, 13;) who have thence constituted themselves into a general synod, conference or convention, whence they may issue forth their mandates or bulls, in the sliape of ec- clesiastical laws, involving even articles of faith, to thousands and tens of thousands of submissive, servile, sycophantic and superstitious laymen, Iind, if possible, to the whole world — must, of necessity, say in their hearts, with the clergy of the papal church in her darkest times, '/aic* made by laymen do not bind the clergy?^ As for example, a Methodis'io bishop can address himself to his ^ul)jects (who are in rank many degrees iil)0vc the laity) as if they were his very slaves, namely : he can speak to them on this wise, 'Will you reverently obey them to whom the charge Art. 3.] Progress, etc.'— Bishops, How Served. 59 17lh. That it was enacted in council, so early as tlie year 399, that 'men in spiritual offices should not be entangled with secular business;' (n) and, in 401, that 'bishops should not en- tangle themselves wiih household afi'jirs;' and also, in the 7ili century, that 'bishops should not suffer themselves to be served by laymen; but that their own elders should be dispensalois of their household affairs;' seeing it was found to be written, ^plough not an ox and an ass together.'' 18th. That, in century 6lh, it was decreed in council, that 'the laity should do reverence to the clergy by uncovering their heads;' and that 'laymen on liorseback should aligiil in tiie presence of the bishop.' (o) (See Gillespie.) and government over you is committetl V To \vhich the ansiver expected is, 'I will endeiivor to do so, the Lord being my helper!' (Dis., p. I:i5.) Whence, the bishop can say to such, 'Remember! n Me'ihodist preacher is to mind every point, great and small, [not in the Word, but] in the Meth- odist Discipline!' — nay, can say, '■act in all tilings not accoriliiig to \oiir own wills.' He can require of such, that their time be employed as tho bishop directs, whether in visiting, in reading, in meditation, in pr;iyer, or in preaching; and, that, in laboring in the iMethodist church, (which they call the Lord's vineyard,) they must do that part of the work which the bishop judges , 257 ) And. not only- so, but the same causes and sources (see 41st, 42d, 43d and 41th articles,) manifestly resulted in giving rise to all that innumerable host of mummeries ivhich, like the smoke of the pit, darkened the sun and air of the moral world. Gibbon informs us, that the Trisagion, viz : 'Holy, holy, holy Lord God of hosts,' \vas verily believed to have been the identical anthem sung and repeated eternally by the angels and cherubim before the throne of Go:l ; and miraculously revealed to the church at Constantinople. Neverthe- less, that the dv'votion of those at .\iUioch caused them to add these words, 'who was crucified for us;' and, therefore, that the Trisagiou with and without the obnoxious addition was chanted by different choirs, and this frequently in the same cathedral, till ihcir lungs were exhausted. But that in such case, from losing all jiatieiice at this tedious if not eternal method of foilverting thfir opponents, they usually had recourse to the more solid arguments of slicks and atones.' (Sec vol. p. 2o0.) Gillespie informs us, that the object of baptizing bells was, that from the more holy sound supposed thence to issue from them, devils might be frayed away Avith more ease than otlierwise. lie also speaks of a curtain great church bell of 1100 lbs. weight, which, when baptized, was calletl John. (Cent. ".)th.) But time would fail in attempting to exliibit the superstition; of lier, who, from a chaste virgin, (as (he primitive church may bo said lo be,) had now began to exhibit tSe marks of the mother of abominalions ; whence, f.ir the present, letting rest in the shade <n descended from above, ami frequented Iho places in which they had formerly taken pleasure during their stay in this lifel' But, that the ignorance of the laity might be still better conceived, Mo.^hciin iiiforniS iis, that t!ie sum of laitical wis.loin consisted in a pro- found veneration for the order of tlie clergy and their ghostly pontifT; in rendering that sacred order propitious, by frequent ricli and larse dona- tions; in wisely procuring wealth enough to purchase indulgencios ; and, in the observance of the stated ceremonies of the church regularly and 70 Exclusive Eight of Ordination. [Note D, (which involved within it the order, rules, laws, etc.) of the society of Jesus— that is, of the Jesuisls. (aa) (See Butler's Lives, vol. 2, p. 262.) 45th. That, besides the ignorance and superstition resulting from the foregoing dogmas, a council was held at Chalckdon, wherein 'it was decreed by the conscience of 500 bishops, that the decrees which they had then and there passed and decreed — one of wliich was, 'Those who divide Christ be themselves di- vided by the sword — be burned alive,'— might be lawfully sup- ported, even to blood.' (Gibbon, vol. 3, pp. 220 to 230.) exactly. These, taken together, were the things that, in the dark ages of the church, were esteemed as the sum of visdom, of knowledge, and of true piety I' But, 'such of the I:\ity as added to these things a certain degree of austerity and bodily mortification, were considered as tl.c pecu- liar favorites of heaven!' (See vol. 3, pp. 78 and 432.) From die things here adduced, one thing at least becomes quite evident, namely: that, if you would induce ignorance on the people or laity, then accustom them to believe, that the clergy, of all classes of men are the wisest, and that they [the laity] should cause all their preconceived opijiions (o submit to clerical authority and dictation. (Compare Precursor, vol. 2, p. 10.) If you would convert the laity into vile sycophants, then teach them that the clergy, like Diotrephus or Simon Magus, must in all things have the pre-eminence. If you would make slaves of the people, [laity,] then teach them that they niuft keep their own understanding under — (ihat is, iheir preconceived opinions) — that they must 'ad, in all things^ not according to their own will,^ hut contrariwise, must mind every point, great and small, of the will and understanding of the clergy, as it is writ- ten in the Book of TVorsliip, the Breviary, the Liturgy, the Fomi of Disci- pline, the Directory, or otherwise, as the case may be. (See Meth. Dis., p. 39.) And finally, if you would make downright satans and devils of the lait}', then teach thcin, that the sins of all the elect, (that is, those sup- pospder anil forever abolis-h, still it were absurd and inconsistent to suppose that he should do this without at the same time giving a new code of laws by which to establish the things thus given back; and especially, a new law establishing the priestly succession, as was that of Aaron, and Vfherein it should be specifically laid down, that the Lord, baling thrown 84 Exclusive Bight of Ordination. [Note D, pie's, and the priesthood the people's own priesthood. And, the reason of which is the best of reasons, being this: that it is of the good pleasure of the Lord, that the people should be led and taught in freedom as of themselves by acts of tlieir own prudence; and which they might be, while led and taught by a priesthood of their own ordaining; but which they could not be, while led and taught by priests in whose creation and or- dination they have had no hand. 65. In the book of Joshua, (i, 17,) we have the very form of ordination used by the people of Israel, in their re-ordination of Joshua, who had been previously ordained by Moses. It stands thus : 'According as we have hearkened unto Moses in all things, so will we hearken unto thee; only [that is, on this condition] the Lord thy God be with thee as he was with Mo- ses.' Here the question arises, why was it given to the sons of Israel to promise obedience to Joshua their leader or general, only on certain conditions; especially, after they had seen Moses regularly ordain him by the imposition of hands? Was it not because the Lord guards that freedom in man, which down the govemmcDt of his church from his own shoulder?, hath for the future given it up into the hands of church officers, that is, ihe clergy, whether consisting of popes, bishops, presbj ters, or of ordaining ministers, and that these, and tliese alone, are they who shall be the hiakers, or- dainers and consecrators of priests to succeed them, according to Uic power of an endless succession. The reason why such a law as this should have been especially given in the case supposed is, because it is for such a law that the bowels of all the clergy, who go about to establish a priestly suc- cession over the church, are moved; yea, it is for such a law that they groan, with groanings which tluy cannot or icill not utter! Dut because the Lord, when he ascended on high and led captivity captive, did not give back such things to his church, much less a code of laws wiiereby to establish them, the question still remains, what did the Lord give to the men of liis cliurch in their room and stead? The aposSlo Paul informs us, that when the Lord ascended on high and led captivity captive, that \\e gaic gifts to men; tliat is, to tlie men of the church he gave, that some should be apostles, some prophets, seme evangelists, some pastors, and some teachers, according to the end that each might have in view respectively; thus according fo the reception of the Holy Spirit in each respectively, the influx of which being the same and alike in all. But why were such gifts or offices given to the men of the church'! That they might apply them to hatcliing out and establishing ecclesiastical laws of order, by which to bring the church again into boudage and un- der a more grievous yoke of captivity than that which the Lord had letl captive, or nailed to his cross? By no means. But they were given for the edification of the body of Christ, to the end that we may all come into the unity of Uic faith; that is, the laws of order laid in the Word; (not into the unity of a faith expressed by ecclesiastical laws of order, and laid in creeds, disciplines, etc.;) and into the unity of the knowledge of the ^^on of (iod, unto a perfect man, unto titc measure of Uie stature of the fulness of Christ . (Eph., iv, 8 to 13.) Art. 3.] Re-ordination of Saul — of David. 85 causes and prompts him to kick against every species of power exercised over iiim, in tlie ordering and ordination of wliicli, lie has had no hand ? 66. In the first book of Samuel, (xi, 14, 15,) we read, that •Samuel said to the people, come, let us go to Gilgal, and re- new the kingdom there; and' that 'all the people went lo Gilgal, and there made [ordained] Saul king before the Lord, in Gil- gal.' Here it might be asked why it is, that Saul must go to Gilgal to have his kingdom re-newed; or, (what is the same thing,) to get himself re-ordained by all the people? But, es- pecially, why must he go to Gilgal 'l — a place merely introduc- tory ! Had he not already been kissed by Samuel, and anoint' ed at the high place at Ramah? Had he not thence even pro- phesied, until it became a proverb, '/s Saul also among the prophets?^ Had he not been already duly taken by lot out of all the sons of Israel to be their king ? Nay, was he not from the shoulders and upwards taller than any of the people? And finally, had he not already scattered the Ammonites, who pro- posed peace lo the sons of Israel, on condition that they would submit to have all their right eyes thrust out ? Why then is it, that Saul must yet begin to reign from Gilgal ; from power de- rived from ultimates, boundaries, or borders? or, what is the. same, why must Saul at last receive power and authority to reign over Israel, fiom the re-nevving or re-ordination of all the people themselves? Suffice it to say, that the answer to all the preceding queries is found in this one trutli, namely: that 'The Lord guards freedom wiih man as man guards the pupil of his eye.' Saul was sent down to Gilgal, to be ordained by all the people, to the end that he might know, that he was altogether dependent on power in ultimates, thus on the power of the people, for power to reign over them ; and thence, that he must of necessit}' serve the people, and do them good ; otherwise, that it might be given them to say one to another, come, since Saul abuses the trust reposed in him, let lis take it info our own hands, and dethrone him. Whence, the people re-ordained Saul, to the end that he might be the people's king; to the end that they miglit have part and inheritance in him, wlwch, other- wise, tlK;y could not; and to the end that they might be led as of tliemselves by their own judgment, \n freely following Saul, against the enemies of the Lord. 67. In the second book of Samuel, (ii, 4.) we read, that •The men of Judali came, and there [at Hebron] they anointed David king over Judah ;' and, in the same book, (v, 3,) that •all the elders of Israel anointed David king over Israel.' But the question that here arises is, why this re-anointing, or re- 66 Exclusive Right of Ordination. [Note D, ordination ? Had not Samviel, before his death, anointed David king over Israel ? Had David not slain the Philistine's chann- pion? Was he not the son-in-law of Saul? and was not Saul himself now dead ? For the answer to these queries, tlie reader is referred to that given to those in the section immediately preceding. 68. In the first book of Kings, (i, 39,) we read, that 'Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon;' and that all the people said 'God save king Soloniojj.' And, in 1 Chronicles, (xxix, 22,) we find, that 'Tliey [the con- gregation^ made Solomon the son of David king, the second lime, and anointed him unto the Lord to be chief governor, and Zadok to be priest.' Here again, similar questions with those in the preceding sections present themselves, viz: why must Solomon be re-anointed or re-ordained by all the congregation? Had he not already been anointed and ordain- ed by Zadok the priest? But, above all, why must Zadok suflTer himself to be anointed, and tiius re-appointed and re- ordained by the congregation of the people or laity? If Zadok had been as tenacious for priestly prerogative as are the modern clergy, would he not have spurned the re-anointing and re- appointing oil from him, with indignation, as if it were a pro- fane tiling? and, especially, from the circumstance of its being administered by the hands of the laity! would lie not have ex- claimed, ^ Stand back! come not near! 1 am more holy than thou I 69. In the first book of Kings, (xii, 1,) we read, tliat 'Re- hoboani went to Shecuem, for all Israel were come to Shcchem to jnake [ordain] him king;' and in the same book, (xii, IG,) that 'when all Israel saw that the king hearkened not unto them, the people answered the king, saying, 'what portion have we in David ? neither have we inheritance in the son of Jesse: to your lenls, O Israel ! Now see to thine own house David!' ' Here it might be asked, why did the people go to Shecuem to make [ordain] Rehoboam to be their king ? Why should lliey go about to re ordain the son of the great Solomon, and grand- son of Davjd, the lineal heir of the royal line? Wliy was il, when Rehoboam said, that he would chastise the sons of Israel with whips and scorpions, that it was given essentially to an- swer, that because lie would not be ordained their king on their terms, they had neither portion nor inheritance in him; and to exclaim, [essentially,] since we have no portion in Rehoboam, since he has nothing belter for us than whips and scorpions, thus an abuse of power, 'Co»?e, let us take the kingly power back into our own hands, and every man be his king in his Art. 3.] Ordination from On High, 87 own tenl, 0 Israel ! and let Rehoboam with whip and scorpion see to his own house? (Compare Precursor, vol. 2, p. 324.) Prompted by the spirit of freedom, which the Lord guards with every man, the sons of Israel went to Sheehem to make [ordain] to themselves a king. They doubtless knew, that the hereditary wisdom of kings, in the management of t!ie ship of stale, was no more to .be relied upon than llie iiereditary skill of pilots, in the management of a sliip laden witli gold and precious stones ; thai kings coukl not beget kings, (not even excepting Solomon, the wisest of kings,) any more than pilots could beget pilots. But, Rehoboam doubtless claimed to be sufliciently made [or- dained] king to the sons of Israel, from his being the successor of David, to whose successors (he might have alleged) the Lofd had promised tiie throne. Nay, he doubtless claimed what the modern clergy essentially claim at this very day, namely: that his power, influence and authority to rule and guide the sons of Israel were from on high, descending in a regular succession from David, indeg^ndenlly of the people! — independently of the laity ! and of their ordination, and all the stipulations therein contained, (hhj (Compare Precursor, vol. 2, p. 10, first col.) (M) Respecting the point here at issue, between Rehoboam and the sons of Israel, it should be known, that the judgments of men have ever vurieti just in proportion as they have been under the influence of the spirit of freedom, or that of slavery and oppression. For, in relation to the points at issue, the operation of the spirit of freedom in a mm causes him to exclaim, 'Let rebellion triumph over despotism and oppression, which will not hear t'.ie prayers and groans of an oppressed people.' Or with the pact:' 'Who chains the free-born spirit, or pursues A bigot's, or ambition's selfish views. He merits all he suffers. Curs'd be still That grinding law that thwarts the public will.' The genius of freedom prompts her sons to move forward. It prompted Luther to go forward, to stem the torrent of papal corruption, and the tide of popularity, iu deUroyiug the very fuudameutal ^;iinciples of the ■ jnsliluliun of the papal church. It prompts her sons to Think for themselves on orient reason's plan, And claim the just prerogatives of man. • It prompts all the sons of the true Israel to -go to Sheehem^ that is, to aac.'ent, orient, and first principles, in order that truth may thence be ordiiined Idiig; airl thence be made their own Ifing indeed and in truth. 15ut. contrariwise, the voice of the oppressor may be heard to musticate after tlie import following : — Wlion a people are chastised and abused, never si grievously, with the whips and scorpions of their of)f)ressive ami cruel m isters, thr y must, nevertheless, make no attempt to part asunder the necessary conneclion between things which God has joined together and 88 Exclusive Right of Ordination. [NoteD, 70. Besides the things adduced in relation to the subject of re-ordination, from the cases stated in the preceding sections, much more might be adduced; but lime would fail us. Never- theless, from the things already adduced, it becomes abundantly manifest, that Divine Order necessarily leqnires, that tlie peo- ple or laity have part, portion and inheiitance in the king or priest, (as the case may be,) only and alone on the condition, that they, and they alone, (exclusively of any other earthly permanently established. Thus the mutlerings of the oppressor, ci-idently, would go to show, that God has indeed joined the power to oppress and the oppressor logeltier, in a necessary connection, never to be dissolved or parted asunder! and, consequently, that men are bound by necessily, as if by fule, to sij/Ter and groan eternally under the >rhi;) of the oppressor, rather than make the least attempt to separate between the power to oppress and the oppressor; — rather than make the least atterapf to wrest the whip or the scorpion from the tyrant's gripe; — rather than say, 'Come, since our masters abuse their power, les us take it and the ivhips for a sea- son into our own hands, and ever^ man be his own master;' — rather than confound orders and grades of earthy dignity, and^cnce the distinction between master aU'! sl?.^'? : — and. in a word, rather flw'i atten'pt to destroy those fundamental principles of the Constitution, by which whips and scorpions, unholy orders of earthly degrees, dignities, distinctions, etc., are set up and established ! (Compare Precursor, vol. 2, p. 341.) Observe. Shechem has been assumed to be indicative or representative of oriental, ancient, or original principles; and, con'eqnently, of the pa- triarchal governtiient of the golden age, wherein the people ruled and governed themselves in freedom, through tlie iiistrumontality of their pa- triarchs; whom they made and ordained at pleasure for tiiat end; there- fore it was, that the sons of Israel went to Shechem t') make themselves a king. That is, that they might inake themselves a king, .according to first principles, and which always involve in Ihera principles bl freedom. But, a return to Shechem, namely, to original positions, (compare Pre- cursor, vol. 2, p. SOS,) is not only abhorrent to kings, who claim to reign over tho people by right divine from on high, independently of the power derived from the people, but also to jiriests, w ho claim to lord it over God's lierilage from the same right. The reasop is, the clergy know that in so far as the (icople look to first principles, which, as s.iid before, are alwavs principles of freedom, the less siisccplilile are thry of bein;; brought under their ghostly domini ;n. And th.it such is really the case, may be seen from this, that piiosts,, more than southern slave-holiicrs, rarely, if ever, inquire after what is tlivine order; — after what is just, right and true, in rehilion to the rights, pu'vilegcs and- freedom of the jjeuple or laity, whctlier as referred to civil or ecclesiastical government. But contrari- wise, fheirinquiiy is rather after what is cxprdienl; — after (he hest way and manner of a( co.m.modating themselves to disorder as they find it exist- ing; — after the best way' and mamier, according to their own best judg- ment, of establishitig an order in the church, iu-kn;>wledged to be tho order of disorder! "(Compare I'recnr.-or, vol.3, pp. IGt to 165.) Put, what is all this but strangling and suHbcating fust principles, involving the fr>>^(lora of the laity in spiritual things in the tiense smoke of aceon}- modatii.n, ni^ed with the ofTonsive odor of the order of disorder; as if it were not ktiown — as if it had been forgotten, that the primitive church was suffocatcil l.y the w;iy of accommodation? Concejning which, sec n. 48, 12th article. Alt. 3.] Doclrinals Respecting Re-ordination. 89 power discretely distinct from them,) be permitted to make and orduin Jiini as such. Whence, it becomes abundantly nranifest, that not only ail previous ordination remains void and nugatory until re-ordination take place at tiie hands of tlio laity or people, viitualiy or formally, but also, that all those previous ordinations, anointings and consecrations which had place in tiie Je\rish economy — being only repiesentaiive of things of which they were destitute, and which are restored to the New Clmrch of the Lord, by the opening and unfolding of his Word — are, for that reason, (and especially in relation to the New Church, with whom the substance is vested,) forever abolisiiei by the Lord — nailed to his cross, led captive, put under his feel, and taken away as things which would darken and eclipse the light of the latter day glory '. 71. From the things adduced in a few of the preceding sec- lions, the following generals present themselves: First. That Aaron, his sons, and the Levites, whatever they were to the Lord, were not the priests and ministers of the people until they re-ordained them to that end. Second. That Saul was only the son of Thish, till he was re-made and re-ordained, at Gilgal, by all the people; and after this he was king Saul. Third. Tiiat David was only the son of Jesse, until he was re-oidained by rll the people; after this he was king David. Fourth. 'I'hat the Lord's own ordination, by the hands of Samuel, must remain latent, and his ordination must be as a partridge in the mountains, till Saul be dead, and until the people are ready to rc-ordain him, rather than that that freedom, which tiie Lord liimself guards, should be disturbed or hurt. 72. But the things adduced from the Word, in the preceding sections, respecting re-ordination at the hands of ihe hearers or laity, as also respecting the weakness of previous ordination in itself, is confirmed and corroborated by Paul, where he says, 'Ye also iielping together by prayer for us, that for the gift bestowed upon us by means of many persons, thanks may be given by many on our behalf. As ye have acknowledged us iu part, that we are your rejoicing.' 'And, in this confidence, I was minded to come unto you, that ye might have a second benefit.' (See 2 Cor., i, 11 to 15.) Here the apostle speaks of a gift bestowed upon the ministers of the Word, by the means of many persons, also of their being acknowledged, at least in part, by all the bretiieex; and, in consequence of the confi- dence with which such acknowledgment ir»spired hi(n, [Paul,] that he was minded to give them a second benefit; all manifestly indicating that acknoicledgment, tacitly or expressly, on the 8* 90 Exclusive Eight of Ordination. [Nole D, part of all the brethren, on t!ie part of the hearer or laity, was essentially necessary to inspire the minister with that ronfltlcnee, which to him is power, and authority to teach and preach to the peoj)le. But, that such is the case, is corroborated from what he says in the same epistle, (xiii, 4,) namely: 'For we are weak in Christ, but we shall live with him by the power of God towards you.' Wheie the meaning evidunlly. is, as if he had spoken thus: for our ordination from Clirist, though it be weak, like latent fire, yet shall the heat and liglil thereof be acknowledged to be with Christ, if ignited by the torch of ac- knowledgment, approbation, or ordination, tacitly or expressly, In your hands, towards whom the power of God is in potency. (Compare Precuisor, vol. 3, p. 72, 2d column, at the bottom.) 73. From the things in the preceding section it becomes evident, that the appreciation of the mi/iister\i tfSffiilncss, ainl thence the acknowledgment thereof, viz: the acknowledgment of the order, oidinsiiorn, or gift of Gud wiiliin hiin, b)' the men of the church, is the very essence of ordination, as far as the church is concerned, whatever form for the sake of order she may afterwards see fit to adopt. It has been sufficiently shown from ecclesiastical history, that, in the primitive cliurch, no member thereof was excluded from participating in the ad- ministration of the alTairs thereof, and, esperiall}-, from partici- pating in making and ordaining her officers; concerning which see n. 48, art. 1 to 4. Whence, it remains to be shown, that this principle, namely, the principle of equality and co-ordina- tion, is the very principle upon which the men of the .^poslolic church acted, in liie creating, making and ordaining of their officers, at its first eslablishment. And that such may be seen to be the case, it is but necessary to remember, thai after the Lord was ascended again to heaven, all\\\p. brethren (about 120 in number) continued with one accord at Jerusalem, till the day of Pentecost; that, in tlie mean time, Peter proposed, tliat one of their number s!)ould be made and ordained a bishop in the room of Judas, who had lost his bishopric by transgression; that they (all the brethren) accordingly appointed two of their number, that is, Barnabas and Matthias, and prayed that tlie Lord would show which of t!ie two he had chosen and ordained to take the apostleship from which Judas fell; and, finally, that they (all the brethren) gave forth their lots, and that the lot fell upon Matthias, who tlience M'as acknowledged to be an apos- tle. (See Acts, first chapter throughout.) Here the principle of equality and co-ordination stands out in high relief. Thej-, all the brethren, appoint two; they pray that the Lord would, by the lots they are about to cast, show which of the two he Ai-I. 3.] lic-onUnation of Paid and Barnabas. 91 hail onlained to lake the place of Jiidas; tliey cast lots; and the lot falling iipoiv Matthias, ihcy, all the breihicH, acknowledge him to be an nposlle along with the rest. And, not only so, but because llieir casting of lots was not in itself ordination, but only an act by which it might be determined whom the Lord had chosen and oidained; therefore, it follows, that iheir acknowledgment of him, upon whom ihe lot fell, as an apostle, was in itself tlie verytordinalion alluded to by Pcler, when he said, 'one must be ordained.^ Thus, the principle involving equal and co-ordinate rights in all the brethren is not only hereby established, but also the principle suggested above, viz: that acknoivlcdgmenl of the ordination of God in (mother is the very essential of ordination, as far as the church on earth is concerned, however exhibited — informally or formally. 74. That the principle involving co-ordinate and equal lights in every member of the apostolic church, was that which was acted upon in the first establishment of that cliurch, may be farther seen from this, that Ananias, who was nothing but a lay-disciple, entered the house where Saul [Paul] was, and, putting his hands on liim, said, 'brother Saul [Paul] the Lord Jesus that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive ihy sight, and be filled with the Holy Spirit; and, that Saul [Paul] received sight forthwith, and arose, and was baptized.' Here we find acknowledgment, not merely informal, but acluaUy formal, viz: by the imposition of hands; and, at the same time, words used, viz: 'Brother Saul,' etc.; and finally, the rile of baptism; that is, all these things administered, although ecclesiastical affairs, by a mere lay dis- ciple ! (Acts, ix, 17.) The same thing may be seen farther from this, that in the cliurch of Antioch ceitain prophets and teachers ordained Barnabas and Paul, by the imposition of hands, to go and do that work whereunto the Holy Spirit had directed, or might direct them. But these prophets and teach- ers were no other than laymen; inasmuch as, had they been officers of the church, instead of being thus called, they would have been called by their appropriate titles, viz: apostles, elders, and deacons. (See Acts, xiii, ], 2, 3.) Nay, the same princi- ple may be seen from many things, as for example, from tffls, that Aquilla with his wife Priscilla, who were recently con- verted, and of the laity, took Apollos, who was not only an eloquent preacher, but mighty in the Scriptures, and expounded to him the way of God more perfectly! (Acts, xviii, 20.^ 75. Nevertheless, it should be known, that the apostles, being the peculiar eye-witnesses of the Lord, and, consequently, they to whose testimony concerning him all the brethren gave 92 Exdusive Right of Ordination. [Note D, ear, iherefore it was, tliat the apostolic sanction or acknowledg- ment of the officers chosen and ordained by the church was usually deemed necessary. This accounts for the cause why it was given to tlie apostles to acknoiclcclge the deacons already chosen by all the brethren, by formally laying their hands upon them; (Acts, vi, 6;) and, why it was given them [^Cheirotonco'] to stretch out the liand to the elders whom the disciples had choson in e*ery church; (Acts, xiv, 23;)*and thence to make the elders of tiie churches in a certaiai sense their own elders. That is, elders apostolically sanctioned, so that of one of such it miglit be said, 'He is of the apostolical stamp;' 'The apostles have ackno«^edi;ed the gift of God within him; and, in token thereof, have [^Cheirotonea'] extended to him the right hand of fellowsliip.' Whence it becomes manifest, that from. and afler the time of the apostles, who were eijc-witnesses of the Lord, and who therefore as such could have no successors, there could, according to divine order, be none given to whom it should appertain to re-acknowledge or re-ordain the officers of ihe church, whom all the brethren had already aclcnoicledged and ordained. 76. But that the extending of the right hand of fellowship, or the laying on of hands, whether of the disciples, eliJers, or apostles, was only intended by the men of the apostolic ciiurcli to signify a token of achnoidcdgmcnt on their part, that those on whom they thus operated wci'e already in possession of the gift of the knowledge of God as they themselves- were, and might therefore teach it to oiliers as they themselves did, may be seen from almost any place in the apostles' writings, where the act itself is spoken of. As for example, 'Neglect not the gift which is in thee, which was given thee by prophecy, with the laying on of the hands of the elders.' (1 Timothy, iv, IG.) Here observe in the first place, (I Tim., i, 18,) \.\\e gift [called the gift of God in 2 Tim., i, G,] given by prophecy, was given hy prophecies which tcent before on 'I'imothy; tliai is, by teach- ings, through the instrumentality of his gr«ndmother I.ois, and mother Eunice, (2 Tim., i, G,) by which from a child he hud known the holy Scriptures, tvhich ivere able to make Jtim wise unto salvation. (2 Tim., iii, 15.) Whence it is evident, that the gift of God, in Timothy, given to him by prophecies or teachings in the holy Scriptures, and u-hich went before on him, that is, previous to the laying on of the hands of the pres- bytery', could in neither part nor parcel thereof be given by the presbytery. Such being the case, the passage in question, in its true import, comes out as follows: 'Neglect not the gift of God that is in thee, which was given thee by prophecy; and Art. 3.] Rc-ordination. — Concluding Remarks. 93 uhicli gift in thee being acknowledged by llie elders, tliey have, in token thereof, extended to you the right hand of fcliowsJiip; or laid their hands upon you. Again — 'Stir up the gift of God U'hich is in thee, by tlie putting on of my hands.' 'I'hat neither part nor portion of the gift of God in Timothy was ever given to him by the laying on of men's hands, has been sufficiently demonsirated just above; whence the true import of the pas- sage is evidently as follows: Siir up the gift of God which I have acknowledged to be in thee, by the token ol" the putting on of iii^ hands. (2 Tim., i, G. Compare with 1 Tim., v, 22; 2 Kings, X, 15; and Ezra, x, 19.) 77. But that the men of ihe apostolic church were not tena- cious in respect to the mere form or shape of the token of ac- knowledgment, in acknowledofing the ordination of God in each other, according to the end had in view by each, may be seen from Paul, in Galatians, where he says, 'And when they [the brethren] perc*ived tub grace that was given unto me, they gave to me and Barnabas the right hands of fellow- ship; that we should go to the Gentiles, and tiiey to the Jews, (ii, 9.) Here it comes out manifest, that the positions taken in the preceding sections, in relation to what ordination is in itself, must needs be correct; and especially seeing, that t!ie passage 'before us is virtually as follows: 'When the brethren (James, Cephas and John) f)erceivcd the ordination of God in Paul and Barnabas, they acknowledged il; and, in token thereof, they gave them the right hands of fellowship.^ This form of the token, namely, the giving of the right hand of fellowship, was perhaps that form which 'most generally prevailed in the apos- tolic church, (n. 75.) But, granting for a moment, that the men of the apostolic churcli did, in the administration of the formal act or token, sometimes lay their hands upon the fierson ordained, in conformity to Jewish customs, (see Acts, xxi, 20, 21,) still the essence of ordination contended for remains, like a rock, immoveable. Not only so, but in propoition as the fact 'becomes known, namely, ttiat the external form, however per- formed, is nothing more than a token of acknowledgment that the person receiving it is already ordained of heaven to the end in question, from its being the object he had in view, so far will it also become known, that the mere form of the token, whether consisting of the imposition of hands, of giving the riglu hand of fellowship, or (what appears more rational) of giving a written license, (see Precursor, vol. 3, p. 70, second column,) is a non-essential thing. Wherefore, to conclude the subject of oidination, let it only be farther observed, thai, with all those of ti;e iS'ew. Church of the Lord, to whom it is given 94 Transfering the Hohj Spirit. [Chap. II. to see tliat Divine Order according to which the Lord has es- tablished it, tlie ordination of a man into the ministerial nfiice will necessarily consist in his brethren's giving him some token of acknowledgment, indicative of their conceiving and believing that, from his reception of the Divine Influx, he is ordained thence to that office, CHAPTER TI. • (Note D.— Auticle III.) Concerning fhe giving or transfering the Holy Spirit, by the imposition of hands, claimed in hchalf of the apostles, and thence by the clergy as their successors. 7S. Respecting the giving or transfering The Holy Spirit, as above staled, let it be observed, Isi. That tlie fellowship between the brethren, on the day of Pentecost, resulting from their mutual acknowledgment of each other as dear children, (see Eph., v, 1; Rom., xv, 7; and Matt., X, 40,) although externally indicated no otherwise than by their being of one accord — co-ordinate or like-minded one toioards another, and in the s«??je place — was itself attended with the reception [acknowledgment] of the -Holy Spirit, in relation to each of them; and thence in an ultimate manifestation thereof, in appearance like tongues of lire, parted asunder, so that a measure of which sat upon each of" them, enabling them to speak forth the mysteries of heaven, so as to be understood by men of different languages, equally as if each had been address- ed in his own. (See Acts, ii.) 2d. That the fellowship between the Jews and Gcnliles, re- sulting from the acknowledgment of Peter, on the day that he preached at the house of Cornelius, nnmoly, from his acknow- ledging that the Gentiles were also called to be fellow heirs of lieaven, and brethren of the household of faith; that God was no respecter of persons, inasmuch as whosoever believed on the name of tlie Lord should receive remission of sins, — was itself attended with the reception [acknowledgment] of the Holy Spiiil, by CorneMus and the rest of the audience, and thence also, in an external manifestation thereof through them, pre- cisely similar to that given on the day of Pentecost. (Compare Acts, X, 4L) , 3d. 'J'hal the fellowship between Paul and those disciples wliicli he found at Epiiesus, who, being bnptizcd only wiili D. Art. 3.] The Holy Spirit Falling upon Men. 05 John's baptism, had not so mucli as heard whether there be an Holy Spirit, and which fellowship resulted from Paul's ac- knowledgment of tliem, thence in instructing and baptizing ihem into the mystery of the Lord's baptism, and finally, in his giv- ing them the last seal or token of liis acknowledgment, namely, the laying on of his hands, — was itselt attended with the re- ception [acknowledgment] of the Holy Spirit, by those disci- ples; and thence also in the external manifestation thereof, through them, similar in all respects to that given to the disci- ples on the day of Pentecost. (See Acts, xix. 1 to 6.) 4ih. That the fellowship of Peter and John with those disci- ples who had been baptized by Philip, but who, nevertheless, had not received [acknowledged] the Holy Spirit, and which fellowship resulted from Peter and John's acknowledgment of them, and thence in sealing it with the token of laying on their hands, was attended with the reception [acknowledgmenl] of the Holy Spirit by those disciples; and tiience in the usual external manifestation thereof. (Acts, viii. 14 to 18.) And from tiie things adduced, is it not evident, that mw/wa? acknowledgment and fellowstdp thence Jloiving, was at the root of all those external manifestations of the Holy Sjiirit, that had place in the men of tlie apostolic church ? These external manifestations, it is true, they called the falling of the Holy Ghost upon ihemf or, the reception of it. Nevertheless, it must needs be evident to all wiio are willing to look, that no- thing more is to be understood hy the coming down or fulling of the Holy (^host upon the men of the apostolic church, and its reception thence, as in the cases above adduced, than that the operation of the Holy Spirit within ihein, not having as yet full scope and latitude in the inner man, fell doivn into the external man, thence into uitimaies, and was there received in a miraculous manner, so as to be accordingly exhibited to the outward senses. 79. But, in the first two articles of the preceding number, where tlie external manifestation of the Holy Spirit in the men of the church is spoken of, the imposition \\7\n^s, whether of apostles or disciples, is utterly out of the question. In the first case^the Holy Spirit fell down so as to be externally manifest, while the brethren were ail with one accord in one place; and in the second case, the Holy Spirit fell down, the same way, while Peter was preaching fellowship, peace and good will to the Gentiles! And not only so, but in the last two articles of the preceding number, although the imposition of the apostle's hands is named, yet it is by no means named as that through which the Holy Spirit is received. It is true that it is staled, 96 Transfering the Holy Spirit, [Chap. II. that Peter and John laid their iiands on those disciples that Philip had baptized; and that they received [acknowledged] the Holy Spirit. But that it was not through the laying on of the apostle's hands that they received the Holy Spirit, more than it was through the laying on of the hmCts o{ Ananias [a layman] that V Paul received the Holy Ghost, and became thence an ordained preacher, becomes manifest from this: that amongst tiiose disci- ples which Philip had baptized, Simon the sorcerer was one; consequently, he was one amongst the rest of those upon whom Peter and John laid their hands; (for there is no exception made in the text, by which to conceive that Simon was excluded from the benefit of the apostolical im|)osition of hands, or from any thing iioly supposed to flow througii them;) and, being one upon whom the apostles laid iheir hands, ii follows, that if the Holy Ghost was either given through the laying on of their hands, or received as a consequence thence flowing, then should Simon the sorcerer also, along with the others, have received the Holy Ghost. But Simon the sorcerer did not receive the Holy Ghost; for Peter pronounced him to be 'in the gall of bitterness, and bond of iniquity;' and this after he must have received the imposi- lion of hands; Therefore, the way through which lo receive the Holy Spirit of the Lord is not the pitiful way of men's hands, by any means; for instead of this, the way is, the 7vay of the Lord, us given in his Jf'ord : The King's hightcay — the ivay of holiness. By walking in this rvay, we ask the Lord for the comforts of his Holy Spirit; and to such, the answer is, 'How much more shedl your hcanenly Father give the Holy Spirit to them that ask him.^ 80. If the power and holiness of the apostles were not the media through which cripples might receive strength in their ancle bones, (Acts, iii, 12,) so neither was their taking (hem hy the right hand, nor yet their laying their hands upon them, the medium tliroUgli which the licaling virtue was communi- cated. Nay, it was through faith in the name of the liOrd, that the cripple received perfect health, and not through ^ny thing pertaining to the apostles, whether their pou cr, their holiness, or their hands, (ver. 16.) Such being the case, how then can it be rationally supposed, that it was through the power and holiness of the apostles, and thence through the imposition of their hands, that men received the Holy Spirit of God? But, that such is not the fact, has been shown already, (see the last number,) in the case of Simon the sorcerer, who, D. Art. 3.] Fellowship, and Ignition thence. 97 although he received both baptism and the imposition of hands, yet received not the Holy Ghost. Whence it follows, that the design of the imposition of hands, not being that the Holy Spirit, nor, indeed, that any other holy thing should be trans- milted from one man to another, it must of necessity be that, which it has been all along stated to be, namely, a token of acknowledgment, that those receiving it are of the household of faith, and joint heirs with Chiist in his kingdom, on condi- tion tiiat they continue stedfast in the faith; or, what is virtu- ally the same, that those receiving it are thence received into the FELLOWSHIP of the saints on earth. (See numbers 72 to 77.) The case being such, it was of divine order, that the acknow- ledgment in question, and the fellowsiiip thence resulting, should operate no otherwise on the part of the recipients thereof, than to ignite the latent fire of the Holy Spirit within them, and set it all on flame. (Concerning which, see n. 62.) This flame, as before suggested, for want of perfect vent in the inner man. Cell down on the outer or external man, in the shape of flaming tongues, or tongues of fire. But this falling down of the Holy Spirit into ultimates, because it always followed ac- knowledgment, and thence also the external token of it, when given — whether it were the giving of the right hand of fellowship, or the imposition of hands — therefore it was, that just in propor- tion as men were themselves external, they conceived the falling down of the Holy Ghost spoken of, to be no other than the reception of it; and consistently herewith, that it was received no otherwise than through the power of the apostles, and thence through the imposition of their hands. 81. But, will it not be strange, should it appear that there are, even at this day, those who have fallen into the error of the most external men of the apostolical church, composed of Jewish materials, as it at first was; or rather, into the error of Simon the sorcerer, and have thence confirmed themselves ia it? It will be recollected, that it is stated in the Acts of the Apostles, that 'when Simon saw, that through the laying on of the apostles' hands the Holy Ghost was given,' etc.; (viii. 19;) ' but It is nowhere stated, that what Simon saw he saw truly, or from the true light. Simon saw, but he saw from the light of a sorcerer — from the light of a sensual and merely natural man; of whom it is said, 'he knoweth not the things of the Spirit, for they are spiritually discerned;' that is, with spiritual eyes, and not with those of a sensual or natural man, much less with those of a sorcerer, as were those of Simon. It was Simon the sorcerer who saw, that power was vested in the apostles, so that on whomsoever they laid their hands 9 08 Transfering the Holy Spirit. [Chap. II. received the Holy Ghost; and therefore coveted and desired the same power, to the end that on whomsoever he laid his hands, he might receive the Holy Ghost. Nevertheless, he saw all this precisely as the people in Solomon^ s porch saw, that power was vested in Peter, so that whomsoever he took by the right hand [into fellowship^ was thence healed of all his infirmities. But, as Peler corrected the sight or understanding of the people, charging them not to think so, so he also endeavored to improve the -sight of the sorcerer, by telling him tlial he was in the bonds of iniquity, for thinking that the gift of God, the Holy Spirit, could be made the gift of man, so that he might bestow it on whomsoever he would. Let all men therefore know, that it was no other than Simon the baptized sorcerer, a/eas Simon Ma- gus, who had caused himself to be conceived of as the great power of God, and who thence, as a pope, sal enthroned in the hearts of the people at Samaria, the seat of the kingdom (from the days of Omri) of his great genuine predecessor, Jeroboam, or Jezebel the sorceress, that first conceived the idea of becoming possessed of the gift of God, the gift of the Holy Spirit, so that it miglit be his own gift; and thence, that, as his great prede- cessor, Jeroboam, consecrated, or filled the hand of whomsoever he would to be a priest, by tlie imposition o( his hands, so might he also, by the imposition of his, consecrate or fill the head of whomsoever he would, with the Holy Ghost, to be a bishop! 83. Having now seen, that Simon the sorcerer was the first who coveted to possess the power of God, so that the unspeak- able gift, the gift of the Holy Spirit, might ilience be his o?vn gift, and the gift of whomsoever he miglit see fit to lay iiis hands upon, rather than the gift of God, therefore it is, that this, and this alone, is the error or heresy of Simon Magus, again exposed in the light of heaven, after being concealed in darkness, from the view of men, for ages and ages. But, that the hideous and abhorrent nature of this heresy may be duly appreciated, let it be first known, that Simon the sorcerer, in the first place, causing himself to be conceived of as the great power of God, (Acts, viii. 10,) reigned as the great successor of Jeroboam, or of Jezebel the sorceress, at Samaria, the city of Jeroboam's calves, (Hosea, viii. 5, G; and x. 5.) — the city Avherein the glory of God became eclipsed by (he ecclesiastical statutes of Ahab and Omri; — and, in the second place, causing himself to be conceived of as if he were God himself, (ii ) reigned (iV) 'Simon Magus, the fiitlier of heretics, came to Rome, and was there counted a god.' (Gilk-spie on Cent. 1.) Eu^ebiiis states, liat 'Ininiediatoly after the aforesaid impostor [Simon Magus] being smitten as to his mental fye, by a divine anil supernatural D. Art. 3.] Successors of Jeroboam arid Jezebel. 99 as the great predecessor of Romish popes, bishops and presby- ters, and their successors forever, at the city of Rome itself— at the city of antichrist's bulls — and where the genuine truths of the Word, the glory of God, became eclipsed by the ecclesi- astical laws of the clergy. For when sucli is known to be the fact, then it will become evident, that Simon the sorcerer, of Samaria, and who, after his baptism, became Simon Magiis of Rome, must of necessity be the very connecting link by which is joined together, in one unbroken chain, Jeroboam, Jezebel the sorceress, with their Samaritan successors, and all popes, bishops, or other consecrators or ordainers of priests, and their successors forever, who, after the example of Jeroboam, claim to consecrate whomsoever they will to be a priest; and, spe- cifically, who (in accordance with that coveted and afterwards assumed by the sorcerer himself) claim the gift of the Holy Spirit to be their oion gift, so that on whomsoever they shall lay their hands, he shall receive the Holy Ghost. 83. From the things adduced in the number just preceding, it becomes plain, that, as sorcerer, Simon was the genuine suc- cessor of Jezebel the sorceress; but, as being a baptized sor- cerer, that he became thence the genuine predecessor of all who, from the love of self and lust of dominion, covet and thence usurp dominion over the things of heaven; but, especially, of all those who claim the gift of the Holy Spirit to be within the limits of their own gift, and thence to give direction to the Holy Spirit (Isaiah, xl. 13,) according to their own judgment. And, because it is well known, that the papal clergy, whether popes, bishops, or other ordaining ministers, did adopt the heresy in brilliancy, as when, on a former occasion, he was convicted of his wick- edness by the apostle Peter, 'he fled from the east to the west. ' 'Entering the city of Rome, by the co-operution of tliat malignant spirit which had fixed its seat tlicre, his attempts were soon so far successful as to be hon- ored as a god, and thence with the erection of a statue by the inhabitants of that city, (p. . 64,) in th« river Tyber, (on an island,) between the two bridges, having the superscription in Latin, 'Simoni Deo Sancto,' which, is, 'To Simon the Holy God.' ' But what is certainly remarkable is that Justin, a distinguished writer, A. D. 138, iti his first defence of Christianity, stated, that 'a certain celebrated prostitute of Tvre, called Helen, at- tached herself to Simon, and was thence called the.Jirsi idea thai proceeded from himP Eusebius further state?, that from Iraeuus it is manifest 'that Simon Magus took the lead in all heresy,' but that nevertheless his suc- cessors 'still affect the modest philosophy of the Ciiristians,' with this ex- ception, that the)' embrace 'the superstitions of idols, falling down before the pictares and statues of this self-same Simon and the aforesaid Helen with him, and offering them worship, by incense, sacrifices and libations;' ami, in a word, that 'every vile corruption that can be done or devised, is practised by this abominable heresy, to ensnare those wretched females, w ho arc literally overwhelmed with vice.' 100 Tfansfering the Holy Spirit. [^Chap. II. queslion, namely, that in the piiestliood is vested the power to give and grant the gift of the Holy Ghost, by the imposition of their hands, to such as they shall judge worthy to become of their sacred order, (see n. 46,) and to withhold the same, along with the imposition of hands, from such as they shall judge to be unworthy; therefore, it may also be known, that they are the genuine successors of Simon Magus, (who first conceived that abhorrent heretical principle,) thence of Jezebel the sor- ceress, and finally, of Jeroboam, that great heresiarch, who, at the first, was made supeiintendent [bishopT of the house of Joseph, in repairing the breaches of the city of David, but being made king, fell to building a chapel for himself, and thence to consecrating whomsoever he would to be the priests thereof. (See 1 Kings, xiii. 33; and Amos, viii. 13.) And, from knowing these things, it also becomes known ■why it is, that in the book of Revelation, (ii. 20, 21, 22,) Jeze- bel is spoken of as calling herself a prophetess, and seducing the servants of the Lord. For Jezebel, as the wife of Ahab, being deceased centuries before the time spoken of, it becomes manifest, that the Jezebel calling herself a prophetess could be no other than her genuine successors, who had insinuated them- selves by baptism into the church, of whom Simon the sorcerer, (who also called himself a prophet,) was head and chief. But, for more concerning the concatenation of the unbroken chain of connection existing between Jeroboam and the papal clergy, and (heir reformed descendants, as his genuine successors, see numbers G and 38. 84. But, the question here comes up, are there of the clergy in these days, other than the papal clergy, who claim the giving of the Holy Spirit to be within the limits of their gift; and, that they are vested witli power to give it to whomsoever they may judge proper, by the imposition of their hands ? In this case, we shall let the Methodistic clergy speak first for them- selves ; but, 10 the end that they may«not prevaricate, their speech, as laid in their creed or Form of Discipline, shall only be here noticed. And first, at page 143, tliey may be heard to speak as follows: 'The elected person shall be presented, by two elders, unto the bishop, saying. We present unto 5'ou |C?° this holy man^ZIil to be ordained a bishop.' Then (p. 148) 'the bishop and elders present shall lay their hands upon the liead of the elected person, kneeling before them upon his knees, the bishop saying, |C/" Receive the Holy Ghost .^rnl for the ollice and work of a bishop in the church of God now committed unto thee by the imposition of our hands. ^Ol And leniembcr that thou stir up the grace of God which is given D. Art.3.] Melhodistic mode. — Paid Torlured. 101 thee JC?° by //a's imposition of our hands; for God hath not given us the spirit of fear, but of power. In this speech, or voice, the following things are exhibited: y?rs/, ilie appli- cant for the Holy Ghost iiunibly kneeling before the bishop and his sateliles, wbo gravely lay their hands upon his head, and then the bishop, in solemn tone, saying, ^Receive the Holy Ghost now committed unto thee hij the impoailion of our hands ;^ fincdli], the bishop enjoining it upon the recipient to stir up the grace of God — ihatis, the Holy Ghost — which is given to him, by the very hands now upon his head; alleging as the reason why he should do so, that 'God had given them the spirit of power,' that is, power, that on whomsoever they lay their hands he shall receive the Holy Ghost! In the fear of God, and in the spirit of that charity which never failelh, let it be asked, whether the baptized sorcerer ever wished for or cov- eted more? nay, even in his longings after that godship which it is said was acknowledged in Rome, could he ever desire more than to see men on their knees before him; than to piously lay his hands on their head, and then to take the very place of the Lord himself, by breathing' upon the recipient, saying, 'Re- ceive the Holy Ghost now committed to thee, by the imposi- ' tion of my hands?' adding at the same time, 'Remember that thou stir up the Holy Ghost which I have now given to you, by this imposition of my hands; for know, that I have not re- ceived the spirit of fear, but the spirit of the great power of God J (See Acts, viii. 10.) When did the pulse of the sorcerer ever throb, or his breast swell for more than all this ? In all his pantings after greatness, godship and glory, that he might be looked upon as some great one; that he might seize the dominion over fieaven above and the earth beneath, and in his most blissful visions of insanity thence flowing, did he ever anticipate power to do more? — to do more than consecrate whomsoever he would to be his successors, by charging or fill- ing them with his own ghostly disposition or spirit, falling down from himselO which should be called the falling down of the Holy Ghost from heaven upon them, through the imposition of his hands ? That the Methodistic clergy would have the world to know, that the gift of the Holy Ghost is their own gift, whether purchased with money, or usurped, or otherwise, so that on whomsoever they may lay their hands he shall receive the Hoi)' Ghost, is still farther manifest from this, that as if it was their main design to obliterate all idea of the gift in ques- tion as being the gift of God, they have, in repeating the words 'of Paul to Timothy, in their ceremony of ordination, as above adduced, left out the words 'gift of God,' as they stand in the 9* 102 Transfering the Holy Spirit. [Chap. II. common translation, and inserted in their stead, ^ grace of Gocl;^ and, after otherwise altering the text, so as in all points to make one with the heresy of Simon Magus, they then present it to the world as follows: 'And remember, that thou stir up tlie grace of God which is given thee by this imposition of our hands; for God hath not given us the spirit of fear, but of power, and love, and soberness.' (Concerning which, see n. 76.) Thus would these men pervert the apostle, in order to induce the world to believe, that God had really endowed them with power, that on whomsoever they might lay their hands, he shall receive tlie Holy Ghost; when yet the baptized sorcerer stood self-condemned before Peter, as one in the gall of bitter- ness and bonds of iniquity; and as one who had neither part, lot, nor inheritance in the church, for coveting and earnestly desiring power for the very sarne pui'pose ! 85. Simon saiv, that through the laying on of the apostles' hands, the Holy Ghost was given; and thus seeing, claimed that the necessary power to thus give the Holy Ghost was vested in the apostles. Whence, from the lust of dominion, coveting the same power more than money, after receiving Peter's notable rebuke, he went to Rome and there assumed it, exercised it, and taught the things pertaining to it. This, it is conceived, he must have done, or he would not have been con- sidered as an arch heretic, and as the father of heretics, by the men of the primitive church; nor as a god, by the multitude who adored him. Nay, this it is now known he must have done, especially seeing, that his abhorrent heresy, in being transmitted successively, exists at the present time in an innu- merable multitude. Nevertheless, although the successors of Simon amounted to millions, all of whom were willing to verify upon oath, that they saiv just as Simon did, namely, that 'through the laying on of the apostles' hands the Holy Ghost was given,' still it would remain a truth, that whatever Simon saw in relation to the Holy Spirit, he saw, as before suggested, with no other eyes than those of a sorcerer; on at best, than those of a sensual, carnal, or natural man. Simon saw the things of the Spirit, as his brother Elymas the sorcerer saw things, after he was struck blind by the light of heaven; or, iii a word, as owls see objects in the bright light of the sun ! (Compare note ii, n. 82.) 86. But, that the Melhodistic clergy do see, claim, assume, and thence teach, precisely the same things, that Simon saw, claimed, and thence assumed and taught, is suflicientiy mani- fested from their words, as above noticed. Will they indeed attempt to deny that they see as Simon saw, namely, that D. Art. 3.] Remarkable Correspondences. 103 through the laijins; on of the apostles^ hands the Holy Ghost was given ? Wiil they deny, that they duim for the apostles, as Simon did, namely, that power was vested in them to commit or give tlie Holy Ghost by tlie imposition of tiieir iiands ? Or, will they attempt to deny, that they have gravely assumed the exercise of that power, that Simon coveted, namely, the power that on whomsoever he laid his hands he should receive the Holy Ghost ? Not one of these things can they ever deny, while they acknowledge the things laid in their /o?7U of LUsci- pline, p. 148. 87. If, then, it be true indeed, that the Methodistic clergy claim to give direction to the Spirit of the Lord by their hands; (lsaiah,"xl. 13;)^ — if they claim that the Spirit of the Lord must be poured out from on high through their arms and hands upon the heads of those, and those alone, whom they may ad- judge to be worthy; (Isaiah, xxxii. 15;) — if they claim that *the residue of the Spirit^ is stored up with them, so that they may dole it out to wiiomsoever they may, by the imposition of their iiands; — if they claim to place themselv es in the same altitude, post, or office, in relation to men, that the Lord did, while in the world, and thence, as the Lord breathed upon and said to his disciples 'receive ye the Holy Ghosi, claim also to breathe upon men, whether the Lord's disciples or their own, and say, 'receive ye the Holy Ghost;' — and, in a word, if they claim and thence exercise the power that the baptized sorcerer coveted, namely, if they gravely go about to commit or give the Holy Ghost to any man, by the imposition of their hands, (this being what the sorcerer coveted power to do,] — then they must not be offended should they be told, that they are the genuine successors of Simon Magus, the baptized sorcerer, rather than of the apostles and prophets of the Lord and his Christ. . If the shepherds, spoken of in the prophets, be the Method- istic clergy, and the principal of the flock be their bishops and ordaining ministers, which way then is leA for the former to fly from, or for the latter to escape the charge of being the genuine successors of Simon Magus, the father of heretics J If they would evade the charge, by attempting to separate the heresy of the sorcerer from the foundation of their clerical edi- fice, they must needs take away its foundation altogether, until it tumbles down ! until it becomes a pile of ruins ! The men of the church in future ages will look with anger and indignation on clerical edifices, in consequence of their knowing, that it is nothing more than the simoniacal brick, imbedded in slime, [bitumen,] laid up therein, that causes them to overtop the humble dwellings of the laity ! 104 Transfering the Holy Spirit. [Chap. II. 88. But, although similar observations and illustralions, in relation lo the heresy of Simon Magus, are susceptible of being made, in reference to all the branches of the consummated church, in a greater or less degree, yet, for the sake of brevity, it will be sufficient to observe, that the judicious reader who has attentively considered the principles above adduced, and espe- cially the manner in which they are justly brought to bear against the Methodistic clergy, will thence be perfectly able to apply them, as far as may be just and proper, to the other classes of the clergy, without the aid of a prompter. 89. We might here have closed this section, were it not that it remains lo be told, wliy it is, that the heresy of Simon Magus is unknown at this day; and, to this end, let it first be observed, that as it is impossible for a man to esteem that as heresy which he believes and practises, so, it is impossible for the clergy to esteem the genuine heresy of Simon Magus as a heresy, whilst they love it, believe it, and practice it accordingly. Sucii being the case, it must be observed farther, that, knowing on all hands, from the testimony of tlie primitive church, and also from the tremendous rebuke that Peter gave to the sorcerer, thai he must have been not only a lierelic, but an impious heretic; and, in the second place, the clergy's not knowing that they had adopted the very heretical principle of liie sor- cerer itself from tlieir immediate predecessors, (lo whom it had been transmitted througli a long line of other predecessors — so long, indeed, that the farther end of it, being lost in obscurity, was fondly conceived to be fixed permanently in that building, built up by the apostles and prophets, Christ himself being tiie corner stone,) — it followed, of necessity, that the clergy, and with them the men of the church, should absolutely lose sight of wiiat the heresy of Simon !\Iagus originally was ! And, having thus lost sight of if, it is wonderful to witness their con- jectures in relation to what it really was. At one time, it was conceived to consist, not in a man's intensely coveting and de- siring power, that on whomsoever he might lay his hannsiimli(>n, Precursor, vol. 3, p. 172.) 98. I laving now seen, that constitutions involving ecclesi- astical laws, even as referred to the New Church, are no other than ihe crea iires of ihe clergy, adapted to the establishment of iheir unholy claims, and of their dominion iheiice over the laiiy, shall it nol be told, that such conslitulioas, as referred to 10 110 JBx-ojfficio Membership. [Chap. III. t}inse claiming to be protestants, to have protested against the traditions and commandmenis of men, are neveriheless not only adopted, but shamelessly adapted to the same end ? Who is he, that has not seen, thai the constitution ol the Methodisiic church, called Form of Discipline, is no other than the creature of the clergy, and altogether adapted to the establishment of all ilieir unhidy f Irtims, and their dominion thence, over the souls of the priest-ridden laity? Nay, tliat they even acknowledge it to be their own creature, may be seen from this, lli-it they say Ihey esteem it their privilege to recommend to the members of thkir church THEIR form of discipline ; that, forsooth, it has been FOUNDED on the sage experience of years, on observations, on lemarks, etc.; and that they wish to see it in the house of every J^/ethodiftt, so thai each might read, mark, learn and inwardly digest the whole. (Comp:ire p. 5.) But, is it iiet'essary to gravely inform the reader, that in Meihndistic conventions or conferences, the clergy are all ex- officio members ? Is it not provided in their form of discipline tliKt such conferences sh:dl be all their own ? Purelj' cleiic;!! ? Nay, as if it might dissolve the universe to share their seat in conference with laynii-n, they have tlieiefore as uiteily excluded them from all share in the aduiitiisiralion of ecclesi.isiic d affaiis as ever did the ministers of Antichrist before them. But, have they made no provisirm for their disciples ? Verily, they have ; for they have provided band- meetings, class-meeiings and cir- cuit-preacher-meetitigs to suffocation; and, as if this were not enouoh, ihey have given them their form of discipline to inwardly digest J — not that th»*y should thence think of mend- ing the laws therein biid, but that they sIhmiM keep them ! 99. But, what shall be said in relation to the Calvinislic cliurch, to the end that she also may take shame, provided, her face be not of flint and hei brow of brnss ? Must it not be lold, tliat the constitution of that church, called the Confession of Faith, is no other than the creature of the clergy; nnd ilnit it emanated first essentially from J. Art. 3.] T/ie Principle of Antichrist. 113 arc invested ivilh poiver from on high, to take upon their own shoulders the government of the church or kingdo/n of the Lord upon the car/h, ami thence to reign and rule over it ac- cording to the judgwent of the council of their own will. Tliis principle, as being more immediniely adapted lo ihe establishment of the dogma under consideration, assumes the following form, namely: that the clergy are invested wiiii power from on liigh to create and perpetuate tiieir own body — their own sacred, holij and spiritual' order — through which to trans- mit their authority and jiower; or, what is virtually the same, their sceptre of orthodoxy, and their crown of ordination, lo successors, in succession forever! 102. Where is the intelligent man that is nevertheless un- able to see, that the clergy must of necessity have adopted the printMple in question, namely: that the government of the king- dom or church of the Lord is laid upon their shoulders, to the end that they may rule over it a. •cording to the fallible judg- ment of the council of their own will; and thence, also, that the niore proximate form of it, namely, that to the clergy it is given to perpetuate their own order, holy or unholy, in succession forever, and this as an article of their faith, before they could possibly have assumed brass enough to adopt the dogma, evi- dently growing out of it, namely, thai to the clergy it exclu- sively belongs to admit men to the clerical or ministerial ojffice; or, before it could possibly Imve been given to exhibit the prin- ciple in question, through tlie external form of such dogma, as essential truth, or as a thing regarded as essential? But every intelligent man knows, that the principle from wliic!) the claiin or dogma in question is seen to grow, is the verv princi- ple itself from which Antichrist swayed the sceptre of despot- ism over the church for more than one thousand years. Nay, that it must of necessity be grounded in the lust of dominion from the love of self, thus originally from hell. Aiul, conse- quently, he must needs know, also, thai the priestly succession, whether in the Old or New Church, and every ecclesiastical dogma, however regarded as essential, however externally ex- hibited as essential truth itself, fa voring that succcssi()n, is, nevertheless, from the verv same source; yea, an invention of the devil ! (Compare A. R., 802.) 103. From A. C, 362, we learn, that when a man intensely fixes his tiioughts on an article of faith, he makes that the prin- cipal, that is, he regards it as essential, and thus regarding it, he consents to every thing that confirms it, until at length he would almost swear that it is so, when yet it may be utterly false; and thai this, and this alone, is the source from which all 10* 114 Trial of Candidates for the Ministry. [Chap. IV. heresies flow that exist in tlie church. But it should be re- membered, that, in the same place, we are also taught, that they are to be called Cain, who go about to make auy article of faith essential, instead of love to the Lord and charity tosvards the neighbor. Whence, in precise accordance with the things just stated, in relation to tliose represenied by Cain, the modern clergy ap- pear to have fixed their ihouglit iniently on the principle afore- said, (see the two nnmbtjrs just preceding,) and, finding it to favor their lust of dominion over the tilings of heaven, have regarded it as the principle of all others ihe most essential; and, thence consenting to every thing ihat confirms it, they are now ready to swear that it is so! Whence, it has also resulted, that they have exhibited rt in an external form (that is, in the form of the dogma spoken of in the number preceding) as essential truth itself, ahhough, as we have seen in the preceding number, it is as false as the heresy of Simon Magus itself ; concerning' •which, see n. 81. Nay, although they might themselves see, that all they who go about to make other dogmas, doclrinals, or articles of faith essential than love to ihe Lord and charily towards the neighbor, are no other than the genuine successors of Cain! 104. From A. C, 2385, we learn, that every principle, of whatever quality, even if it be essentially false, when once re- ceived, may be confirmed by things innumerable, and thence jnay be exhibited in an external form as essential truth; and, that it is from this source that heresies flow which can never be receded from. But, that the case is altogether dift'erent, when essential tnilh itself (that is. love to the Lord and charity towards the neighbor) is taken for the principle, and this be confirmed; for then the church would be one, and not divided inio many. Charity beinsr the essential, it would be deemed unimportant if men did dilVer on doclrinals of faith and the ex- ternal riiuals of worship. Whence it becomes manifest, that from a principle confirmed, and thence exhibited in an exiernal form as essential, heresies flow as from their proper source; But the principle from which the dogma or claim under con- sideration flows, whether true or false, is exhibited in the ex- ternal form, by the claim ilself, as essential ; (compare Precur- sor, vol. 3, p. 176;) Thercfure, heresies, sects, schism and disorder in the church, are all involved in it ! 105. Is it not then in vain that we profess to he receivers of the heavenly doctrines of the New Jerusalem, if we must still D. Art. 3.3 Principles made Essential. 115 go about to exliibit principles, which we may have received, and in which we may liave confirmed ourselves, iu external forms, whether dogmas, (hiclrinals, or articles of failli, as essen- tial truth? Were not this to exliiliit our dogmas or docirinals of faith as essential, instead of charity itself, whidi latter whea made and exhibited as the essential, so eclipses the doctrinals of faith, as to render the differences between them unimportant and non essential ? Such being the case, how much more vaia is it, that we profess to be receivers of the heavenly doctrines, if we must still go about to make and exhibit moruli/y, mode or manner, and the acceptance of the external rites of baptism and the holi/ supper at the hands of the clergy, as essential? (Compate Precursor, vol. 3, p. 17G.) The external Jews, who insinuated themselves amongst liie Christians, who were in the perfect law of liberty, taught that it was needful to be circum- cised and keep the law of Moses ; but, remember, they did not say essential, but only needful. Nevertheless, they were ap- propriately rebuked, by being asked why it was, that they tempted God, by putting a yoke on the neck of the disciples ! 106. By looking intensely at the rituals, forms and ceremo- nies of the church, and which the hypocrite most of all delights to look at, their observance is, in the first place, regarded as an essential thing; and when this principle is confirmed by the clergy, they never fail to exhibit it, in an external forni, as essential iMith itself. Nevertheless, this were the same as to exhibit the letter of the Word, as the essential of it, that is, as the spirit of it, thus as the all of it. Whence it may be seen, that no article of faith, however confirined, prescribed ami ex- hibited in an external form, as essential truth, whether by the clergy or their creatures, can ever be deemed or regarded as essential, by any man of the New Churc'i, who is perfectly able to appreciate that liberty wherewith Christ has made him free. Can the stream lise higher than the fountain ? How then shall any dogma, doctrinal, or article of faith, however forged, hammered, fashioned, or polished — however confirmed 01 exhibited by the ingenuity of ecclesiastics — become superior to, or more essential than the letter of the Word, from which it must at least apparently flow, to the end that it may be of any force or weight in tiie church whatever ? That the dogmas, doctrinals, or aiticles of faith, regarded as essential by the clergy and their creatures, and thence found in their creeds, constitutions, forms of discipline, etc., in the shape of ecclesiastical laws, (all of which are no other than the traditions and commandments of men,) are essential in one sense, is not to be denied, namely: they are essential to confine the laity, like mules obedient, 116 Trial of Candidates for the Ministry. [Chap. IV. within the glittering hnrness of the Iiierarchal car, whence the cleruy, Iriuinjihant, aloft, and in state, may look down \\\wn the world below, anion is an invention of that love which is the devil; also, that that love (and which is no other than the love of self,) causes them who are therein, and thence in the lust of dominion over the things of heaven, to burn with rage, lo gnash the teeth, and to exclaim against him who would ex- pose the abominations of the princii)les and things thence flow- ing, as (afier the example of Swedenborg himself) has been humbly attempted in the preceiling numbers, and which, by the Divine mercy, will be farther attempted in those which may follow. But, to what end has the clergy, claiming to be of the New Church, read the things above adduced, if they neverthe- less are determined to establish a clerical succession in the New Church ? or, what is the same thing, if they are nevertheless recoiled to set themselves up as a self-created, creating and perpetuating body, by means of a formal act, decreeing that all applicaiions for admission into the clerical office shall be made to the clergy themselves, who may approve or veto all applicants, according to the standard of the council of their oivn will, whereby, for their own glory, they may foreordain 7vbat- soever cones to pass in relation to their anticipated everlasting siiccessio)! J Bui, here, an important question atises, namely: what is the sitU'ition of that man who receives the faith of tiie New Church, and yet reiains the Hiiih of the Catholic church, in relation to the cleric:d succession? Is it not as if' one should rescue him- self from five horns of the dragon, and entangle himself in the remaining five? or, as if one, in escaping from a lion, should fall upon a tiger? or, as if one shoidd exlrii-aie himself from a j)it, wheiein was no water, and should sltaigliiwav fjill into a pit filled with waier, and be drowned? (Compare U. T.. 649.) I 14. When the clerL'y, claiming to be of the New Church, claim the ritfbt to admit none to the clerical office but such as have received the holy supper and the rite of baptism at their 120 Trial of Candidates for the Ministry. [Chap. IV. own hands, and such whose morality and mode or manner of preacliing may come up to ihe clerical siandard, and, after all this, such only as may in all things else approximate near enough to ih.U standard, what less do they chiim than thai all this should become an ecc-lesiaslical law, a forrncd'uct, to the end that they may legally doniinale over the ciiurcli, by forcing her to nominate or present such candidates as shail be Strictly orthodox? that is, such, whose views and opinions make one with the clergy; otherwise, to remain desiiiuie of a christian ministry! Wiience it again becomes manifest, that the claim in question is grounded in the Inst of domination from the love of self; thus, in the essential false; or, in the essence of all that is false. And not only so, bin it is farther seen, that, notwithstanding all the (lra[)ery of those beautiful external things called morality, useful mode or manner, riles and ceremonies performed by a New Church clergyman — all said tw be ESSKNTiAL, and in which the h\()ocriie is usuiilly at par with the true christian — the principle in question, that is, the essential false, is comjiletely detected. The web of the spider, in this case at least, hinders not from plainly seeing the spider itself looking out ! 115. The laity, if not instigated by the clerg)', wouhl always have suffered men to worship God according to liie best under- standing they might have had of his will, as revealed in his Word ; but the clergy, from the lust of li.iminioii over the things of heaven, were always of another minil; for, it seems, that they determined, from the beginning, that God should be wor- 6hi|>ped in the very mode prescribed by themselves, or that he should not be woishipped at all, if they could help it. Hiit, what is the lust of dimiinion over the things of liHuvcn ? Is it not the lust of dominion over the faiih of others, in relation to the things of the church, wiiirh is no other ihaii the kinadoin of heavfii upon the earth ? Am", how is the liis-i of ilnniiiiioii over tlie faith of others inani('esi;-d ? Is il not maiiifesied by a man's first claiming to be of the church, and thence (raining dogmas, doctrinals, or articles of faith, by which to exclude Others frmn i)iivileges in the church, for no other leasoii than for the exercise of that fieedom in the things of faith, vvliich he himself claims ? 116. From Blackslr.ne, vol. 1, p. 390. we learn, that a papal law was passed in the time of Kdward II., that the examinaiiun of the fitness of a person to be presented tii a benefice, was to belong to the ecclesiasiical j'.niije. Whence, if tbe cb-iuy, claiming to be of the New Church, do not aim at dominion over the souls of men, why do they go about to revive the | ap.d or D. Art. 3.] Determining Clerical Duties. 131 Diotrephesian law of Edward 11. ? Why do they, like Diotre- phes, claim the pre-eminence? but, especially, the pie-eminent right of rejecting and castingout, as teaching ministers, those very persons the church may iiave appointed for that purpose? Whence it is justly concluded, that there is no way left for the clergy now to acquit themselves of the charge of the lust of dominion over the things of heaven, than to freely award to the men of the church the right to choose and ordain their own teaching ministers; (n. 48, articles 1, 2, 3;) nor is there any other way left by which to acquit themselves of tlie charge of aiming to establish a priestly succession, than to abandon at once all their unholj' claims in relation to the admission of men to the ministerial office. CHAPTER V. (Note D. — Article III.) ^ Concerning the liight of determining every duty pertaining to ihe Clerical Office, claimed by the clergy. 117. It Has been suggested on a previous occasion, that the source of corruption in the papal church involved in it, that the people [iaily^ transferred to the clergy all that submission and reverence tliey had been accustomed to yield to the pagan priests wiiom they had deserted; conceiving their persons equally sacred and holy with their functions. Also, that the clergy, not being blind to the advantages arising from the dig- nities and honors which the weakness of the laity had awarded to them, established courts, in which every question relating to their own character and function was tried. (See n. 55, art. 12th.) Whence, the claim in question, so far from being a new filing under the sun, is found to make part and parcel of the root and source of the fountain of papal corruptions and abom- inations. Not only so, but what renders the awarding of such claim still more abhorrent is, that it not only betrays despotism of the darkest character on the part of the clergy, but also con- temptuous, supple-knee'd sycophancy on the part of the laity. The quality of the principle upon which such claims are found- ed, as referred to civil affairs, may be seen from the following circumstance, recorded in Hume's History of England, and which is this: A certain member of the English parliament being imprisoned for some notorious crime, pleaded parliamen- tary privilege. His fellow members claimed his release on 11 Determining Clerical Duties. [Chap. V. the same grounds; nay, even from a show of justice, referred the queslion, in relation to the enlargement of iheir member, to the judges of the law. These judges alleged, that 'the par- liamentary court was of so high and mighty nature, that it could even make law, and therefore, that none but the parlia- ment itself could say what the privileges of its members were T 118. But the arrogant claims of the papal clergy along with those of the British parliament to the contrary notwithstanding, is it yet necessary to gravely inform a newchurchman, that to refer every duty pertaining to the clerical office to the clergy themselves, is comparatively as if all matters relating to the duty of servants sliould be referred to themselves ! And in such case, it might be asked, how long it would be before servants, empowered to determine and define not only their duties, but the relation between them and their masters, would take it into their heads, and thence accordingly determine it to be their duty, namely, instead of remaining servants to become masters, rulers and governors; and, instead of remaining as servants in the vineyard, to seize upon it as their own properly, as did the Jews the vineyard of the Lord, and thence hold it in defiance of the true owner ? 1 19. If not instigated by the lust of dominion or pre-eminence, •why should the clergy cLiim that every duty in relation to their office should be referred to themselves for their own decision ? Are there not relations existing between the clergy, as such, and the laity? and, especially, relations that may from abuse have a peculiar bearing on the freedom of the laity in spiritual things? Whence it is concluded, that by the claim in question, the clergy do no otlier than aim a deadly blow at the spiritual freedom of the laity on the one hand, and, on the other, aim and endeavor to establish the sentiment, that the clergy are a spiritual nobility, an awful order, and an exclusive aristocracy; in comparison of wliom the poor laity are as a mass of earth, of ignorance, if not of profanity itself, who have no right*) understand otherwise than through the understanding of the clergy ! And, as a very natural consequence farther flowing, that there is no way left for the clergy to clear themselves of the above charge, than to abandon at once tliat unholy claim, viz : that everything relating to the duty of the clergy should be referred to themselves. (Compare Precursor, vol. 3, p. 172.) D. Art. 3.] Divine Influx the Same in All. 123 CHAPTER VI. (Note D. — Article III.) Concerning Particular Illustration, as claimed by the clergy. 120. As touching this subject, the great object will be to inquire whether there are indeed a special caste, or clasi of men, to whom is given a greater measure of the Divine influx, thus of illustration, into their rainds, than is given to others into theirs. In A. R., 946, we are taught, that 'the Divine Pro- ceeding is in men according to reception ; that is, that it is in itself in its own in men, and not in any thing supposed to be divine, holy, good, or true, in men ; and that, if such were not the case, the Divine influx could not be with every one accord- ing to reception.^ Nay, farther, that ' if the Divine influx were only to flow into things good and true, supposed to be inherent with some men rather than others, the former would tlience be blessed with a greater share of influx than the latter; and, in such case, the greater portion of the world must needs be re- jected as altogether unworthy.' And, respecting the tliought here adduced, we are farther taught, that ' it is an arcanum in- volving the angelic idea of the Lord's omnipresence ; and, withal, so diflacult of comprehension, that the books of DiviNE Ppovidknce and Divine Wisdom had Jirst to be displayed to the understanding.' But why so difficult of comprehension? Is it not a fact, that things which are opposite to that which a man seeks, do not lie open to his discovery? We have some- where heard, that those who are bound to hell never see the narrow path that strikes off" to heaven. Nay, that Solijidians, in looking for things whereby to confirm and establish faith, pass over all the passages in the AVord enjoining good works, as with their eyes shut! 121. The angelic idea, namely, that the Divine influx is in all the same, was not sought after, tlierefore did not lie open to discovery; and therefore, was hard to find. And the reason why it was not sought after, was because it lays the axe at the root of all those earthly distinctions, prerogatives, privileges, immunities, dignities and titles growing out of the contrary principle, namely, that the Divine is not in all the same. This principle, namely, that the Divine proceeding is partial in its inflowing, that is, flowing into some in a greater measure than into others, may justly be said to be the first-begotten of self- 124 Particular Illustration. [Chap. VI. love, and (hence the very ground of the pride of distinction, the arrogancy of prerogative, the presumption of privilege, the haughtiness of dignity, and the blasphemy of title. The Jews believed, that the Divine was partial in relation to them, and especially in relation to their fathers, in whose seed all the fam- ilies of the earth were to be blessed. Whence, taking them' selves to be the seed spoken of, they consequenUy took them- .selves to be the elect of God, the chosen seed and precious ; — , and, forgetting that their heavenly Father causes his sun to shine on the evil and on the good, and sends his rain on the just and unjust alike, they became proud, arrogant, stiff-necked, and blasphemous. The Greeks believed that the Divine was partial in relation to their ancestors ; nay, that to many of them was given such a full portion of the Divinity, that after this life they became gods, and, as such, objects of worship and adoration. Aristotle taught, that some were predestinated to command, and others born to obey. Plato thought, that some were predestinated from conception to be philosophers and mathematicians. Hippocrates said, that ' none could ever be- come good physicians, but such as had been predestinated to that end from conception.^ Cicero and Seneca were of opinion, that 'religion is innate,'' that is, those who are religious have, by a particular influx from the Divine, been thence predestinated or determined from conception to that end. But, besides the Jew and the Greek, John Calvin taught, that some are elected or predestinated for heaven, even before they are conceived; and that, afterwards, in due time, the Divine proceeding flow3 in effectually to that end ; whilst to others not so elected or predestinated, the Divine proceeding, if it flows in at all. flows in so ineffectually, that they remain uninfluenced by it, and are therefore, at last, cast into hell according to the first inten-" tionJ Others, varying the same principle somewhat in form, teach, that the Divine influx of heaven, ' which makes the theO' logian and the priest, whether referred to the love of science, or to the love of teaching, must be innate — must be from con- ception, or from childhood at least ; (compare Newchurchman, pp. 142, 143.) — thus, (like Aristotle's commanders, Plato's philosophers, Hippocrates' physicians, Seneca's s'aints, anil Calvin's predestinated,) that they are predestinated by the Di- vine influx, from com^eption, to be tlieologians and priests. But, contrariwise, it should be known, that as it was not the partial influx of heaven, in Handel from conception, that made him a musician, but his reception of that influx, according to the hereditary disposition of his faculties, so, similar things may be said ia relation to those who have manifested great D. Art. 3.] Divines and their Titles. 125 talents, whether for philosophy, mathematics, physic, etc. The physician Hippocrates, from the pride of distinction, supposed that none could ever become good physicians but such as had been favored with the Divine influence of heaven from concep- tion to that particular end. But this is not a whit more absurd than to suppose, that none can become good priests but such as have been similarly favored. Both alike are in direct op- position to the angelic idea of tlie Lord's omnipresence, namely, that the Divine is in all the same; and which, as said before, strikes at the root of the pride of distinction, whether of doctors or priests, songsters or sages — and prostrates all their towering and SDPPOSED heaven-born honors from conception low in the dust. 122. But, prompted by the love of self and the lust of dom- ination thence, the clergy hesitated not to adopt the false princi- ple, namely, that the Divine is 7iot in all the same; and, by consequence, the fond conceit, that the measure of the Divinity meted out to themselves from conception, was, by many de- grees, superior to tliat granted to the (supposed) profane laity. Whence, also, they hesitated not to hatch out means whereby to exalt their own (supposed) sacred and holy order. The result was, tliat, aided by sycophants and slaves, who ever de- light in the flashes of arbitrary power, rather than in the steady sunlight of truth, the priestly hierarchy noon became reared up and established. But, the edifice was not considered as per- fected until it was made to consist of different degrees of earthly dignification, and titles of blasphemy thence corresponding;— the result of which was, and yet is, that those in the loiver de- grees, like the genuine builders of Babel, never think of ceasing to climb upwards, until tiiey attain the very pinnacle of the hierarchal edifice itself ; and, with this, dominioh over the things of heaven ! 123. Respecting the subject of degrees, as referred to the hierarchy, it will be treated of (the Lord willing) in a separate chapter by itself; but, as touching the subject of titles, it is given to here state, that the clergy, from the pride of distinction, conceiving that the Divine influx with them is innate, that is, from conception, fondly concluded that their nature was thence rendered soinehow divine; that is, that the Divine nature being innate with them, it therefore belonged to them, equally with their human nature, granted on all sides to be innate, that is, from conception. Whence, from pride, as above suggested, claiming that their nature is divine, there being but one step to the blasphemy of title corresponding, it was not long till that step was also taken ; and the members of the hierarchal edifice, involving all the clergy, were now called divines ; that 11* 126 Particular Illustration, [Chap. VI. is, DIVINITIES ! Who is he that knows so little of the annals of the church, as not to know, that the title divine has been given to the clergy for ages ? Who is he that knows not, that it was an assemblage of some forty Calvinistic priests at TVest- minster, each of whom had assumed the title of divine, [divini- ty,"] and who were thence called the ' Westminster divines' that hatched out and brought to light that notable book of her- eries, called The Westminster Confession of Faith, which, from its opacity, like the' smoke of the bottomless pit, with which it makes one, has obscured the sun and air of the moral world for ages and ages ? But, besides the tide Divine, award- ed to ail the clergy in common, there are others more special, adapted to respective and various degrees of dignity, one above another, which the clergy, who ivork all things that come to pass, in the hierarchy, according to the council of their oion will, for their own glory, have created and made : such as, * Reverend,' ' Most Reverend Father in God,' ' Right Reverend Father in God,' 'His Grace,' 'His Holiness,' and 'Lord !' (kk) 124. In the Apocalypse Revealed we are taught, that 'the rational mind is the very receptacle of the light of heaven ;' that ' the more a man turns to this light, the more interiorly his rational becomes opened, and the more he sees truths in their connection and form ;' that 'the more he thus sees truths, the more he is illuminated and particularly illustrated hy the influx of the Divine proceeding from the Word ;' that ' the light which illuminates the mind flows from no other source than out of heaven from the Lord alone;' and that ' they who are of the Lord's New Church, directly approach the Lord himself, so that the light may flow in'.o them in the way of Divine order, that is, through the love of the will, into the perception of the understanding.' (See n. 914.) Respecting which things, let it be noted, that when the men of the church confirm in themselves, that the Divine is not in all the same, the result is, that they immediately conclude that they are not to freely lead themselves according to their own judgment and prudence from the Lord ; and that, instead of directly approaching the Lord, so that the Divine truth might reach the perception of their oivn under' standing, through the love of the will, thus in tlie way of free- We are informed, tliat the degrees and corresponding titles thence, as originally assumed by the Iriiternity of Freemasons, were expressed by 'Apprentice,' 'Journeyman,' and 'Master Mason;' but, that wiien kings and priests became of that fraternity, the head thereof rose to the prodi- gious height of I'orty-throe doyrees above l/ie plane nf Dura, (that is, of the people and common sense,) and tliat one of tlipse degrees is styled 'The OiiDEii OF THE Holy Ghost !' (See Payne, pp. 272 to 291.) D. Art.3.] 77ie Clerical Caste. 127 dom and delight, ihey are to keep the itnderstamUng and all the perceptions of truth thence, under obedience and strict subor- dination to the faith of the clergy, whom they (in accordance with the false principle in question) suppose to be superiorly illustrated. Such being the case, a farther result is, that they conclude that, instead of the exercise of freedom in things of faith, (which freedom they are taught by the clergy to call li- centiousness,) it is their pious duty, in the depth of humility, to projess their ignorance, and to submissively bow their necks in implicit obedience under the yoke of ecclesiastical laws of church order, hatched out by the clergy and llieir sycophantic instruments; and at the same time to consider and believe, as taught and enforced by the clergy, that these laws comprise the very order itself according to which God has established the church. (Compare Precursor, vol. 2, p. 341, second column, near the top.) Not only so, but, in sucli case, a farther result is, that ihey immediately conclude, tliat none but tiiose of the clerical caste (which caste alone is supposed to be illustrated) should be permitted to interpret, teach or expound the PVord! (see ihe Constitution of the Associate Reformed Church) — and, consequently, that he who does not in faith embrace the doc- trines flowing down from the (supposed) sacred caste, or, what is the same thing, flowing down throuijh tlie clerical channel of constitutions, creeds, coifessions, forms of concord, etc., is to be deemed a heretic, excommunicated and anathematized. Thus it becomes manifest, and all may now see who are only willing to lift up their eyes, that the adoption of the false prin- ciple, namely, that the Divine is not in all the same, results in the elevation of hierarchs and priests into the very avenues of light flowing from the Lord himself out of heaven — thus in causing that Divine light to become eclipsed and darkened — the sun to become as blood, and the moon black as sackcloth of hair; and darkness thence to cover the earth, and gross darkness the people! We may know who they were that the apostle had in view, when he spoke of ' wrestling against spir- itual wickedness in high places — against the rulers of the dark- ness of tliis world ;' and at the same time, also, who they are, that the Lord spoke of when he said, « They be blind leaders of the blind.' 125. Blinded by the love of self, the clergy take up the fond coni-eit, that the Divine influx was particular with them and in them, from conception, or from birth at least, to the end that they might be predestinated effectually to lord it over God's heritage: and blinded by the lust of dominion, the clergy take up the fond conceit, that it belongs to their high calling 128 Particular Illustration. [Chap. VI. to hatch and carry out laws of church order, involving the things of faith, as things which had been embodied within them as holy essences, of which themselves are the holy form. Blind, then, indeed must lie be who remains unable to see, that the clergy, thus blinded, become the ' blind leaders of the blind and blinder still, if unable to see, thai the blind who are led by the blind, are any others than those who keep the understand- ing, and all the perceptions of truth thence arising, under obc' dience to the things hatched out by the clergy and their tools— that is, uad^.r obedience to the faith. Is it not manifest, that they who, instead of looking at, and thence receiving the things of faith, from the light of the understanding — that candle of the Lord lighted up in the mind of man — receive the things of faith in the dark, that is, blindly, at the hands of their blind guides, regardless of knowing their qualit)% are, for that reason, jusdy called the blind who are led by the blind ; and of whom, with their leaders, the Lord spoke truly, when he said, ' both shall fall into the ditch ?' 126. The clergy then, as we have seen, adopted the false principle, that the Divine is not in all the same ; and with this, the false principle thence flowing, namely, that the Divine with their (supposed) sacred order is innate — is from conception — to the end that they might be predestinated, if not from eternity, yet from conception, and if not from conception, yet from birth, to sway the sceptre of domination, authority and rule over the church and kingdom of the Lord. But when this latter prin- ciple had become fairly REFLECxr.D from the face of the priest- hood, as from a viirror, because it favors the lust of dominion and worldly glory, it was tiiercfoie, doubtless, looked at with a favorable eye by men of power — by the mighty and noble, ^ and by ihe princes and rulers of this loorld ; and, from being thus looked at, was loved, and thence unhesitatingly embraced by titem. When an abomination that makes desolate is set up by tlie professed ministers of God, in the sanctuary, it were not strange to see it soon set on every high hill and under e^'ery green tree.' The law of the Lord should go forth from Jerusalem — from the church; but if, instead of this, only false principles, favoring the lust of dominion, arc reflected and sent forth, it were no strange thing if the princes of this world should act remarkably prompt in carrying out such principles to per- fection — to the life ; — that is, in the shape of despotism and oppression of the most dire character. If the clergy teach, that 'The influx which produces illumination in their minds is not given in the same measure, nor with the same power, into the minds of other people,' (compare Precursor, vol. 2, p. 292,) D, Arl. 3.] Leaden Shield of Superstition. 129 what is such teaching less than a distorted and disordered image of Divine Order, (in relation to llie manner of illumination,) reflected as from their face or the face of the church as from a mirror? What do they send forlh unto the world less than a false principle ; and w hich, because it favors the lust of wealth and domination, instead of leading men to unity and peace, and thence to heaven, tends directly to convert them into despots and slaveholding oppressors, and thence into fit subjects of the devil ? That such is really the case, appears from this, that the oppressors of Jlfric^s sable race, taking the false principle in question as true, thence justify themselves in wrongs and oppression — thence become decif to the cries or sounds of pity and mercy, and blind to the sight of blood.' Nay, instead of seeing and hearing such things — instead of suffering the arm that wields the scorpion and the whip, even to blood or to death itself, to become in the least paralyzed — instead of suffering themselves ' to feel another's woe,' or to regard the tender feelings of humanity, in those whom they oppress, namely, instead of suffering liieir bowels to be moved by means of ideas or images of justice and humanity in relation lo the oppressed, they, as a shield of defence against humanity, constantly and stedfastly keep before their eyes the idea, image or false princi- ple reflected from the church, namely, that 'The Divine injlu- ence which produces the light of reason in the master, is not given in the same measure, nor with the same power, into the mind of the slave.' This principle, in the hands of the op- pressor, (until hewn into shreds by the powerful force of the sword of truth,) like the leaden shield of superstition, wards off the keenest arguments — the keenest heart-searching appeals that can be made to justice and humanity. Flattering himself that the principle, namely, that the Divine is not in all the same, is true, because taught so by the clergy, the oppressor shields himself with it, and then bids defiance to all who would oppose ! He wraps himself up in it as in a garment, and then sleeps se- curely ! He reasons, that the measures of Divinity allotted to men, being some greater and others less, the greater, as a mutter of course, had fallen to himself; — but, (he alleges.) that the greater portion given to him was for one end or purpose, and the lesser measure given to his brother, was for a different end or purpose ; — therefore, (he concludes,) that he was born to command and rule over his brother, and that his brother was born to obey, and faithfully serve him ^all the days of his life;'' and his posterity after him ! But, the best reasoning of op- pressors, in favor of oppression, is in perfect keeping with that of the wolf, in the fable, who it seems was determined to de^ vour the lamb, with — or without reason ! 130 Particular Illustration. QChap. VI. Determined to oppress, deaf ears they turn ; Though charmers charm, they neither hear nor learn, That the Divine, in all , is still the same — In rich and poor, in th' blind, and dumb, and lame: That 't is as perfect in the timid hind. As in his lordly master's mighty mind: That 't is as perfect in the slave that mourns. As in a Gabriel that adores and burns. That Omnipresence , heavenly and benign , Is like the sun, whose rays extended shine .Alike to all; and that th' angelic thought (Concerning which they never can be taught, And which, though ersl but little understood,) May now be known by all the wise and good. 127. .African slavery, as that which involves the most dire oppression, is then neither more nor less than a monstrous image of Divine order, reflected from the distorted and disor- dered face of tlie consummated church, as from a mirror—' carried out into life and act. Such being the case, the system of Slavery and the Hierarchal system must needs correspond in all their prominent features. Nay, it is quite remarkable, that it should seem to have been overlooked, namely, that there is no argument or dogma susceptible of being used in support of a system of hierarchal or priestly dominion in succession, but what is, mutatis mutandis, of equal force in supporting and building up a system of slavery, involving the dominion of the oppressor in succession forever. Whence it is, that the subject of African slavery may now be exhibited in an aspect, not only entirely new, hw\. also far more ty through God to the pulling down of strong holds. But, that ungodly principalities and powers were to be resisted by more etl'ectual weapons than carnal or earthly, the apostle abundanlly teaches in all his epistles. In one place he observes, 'The weapons of our warfare are not natural, but mighty through God to the pulling down 0^3! rang holds,' that is, exalted hierarchal establishments, and 'casting down imaginations, and every high thing that exalteth itself against the knowledge of God.' That is, eccle- iiastical laws and commandments of men, seeing these make void the law of God — thus the knowledge of God.»(See 1 Cor. x.) And, in another place, he says, ' Put on therefore the whole armor of God, that you may be able to with- stand the wiles of the devil.' That is. the sophistry of those in the LOVE OP SELF and thence in the LUST OF dominion; — adding, ' We wrestle not against flesh and blood,' (that is, otherwise our weapons should be natural,) ' but against principalities and powers — against the r}ilers of the darkness of this world — against spiritualwickedncss in high places,' fheavenly places.J That is, against hierarchists, who, from claiming to themselves a greater portion of the divinity or divine influence than they allow to the laity, have therefore exalted theQ;selves to high or heavenly places, namely, to the throne of God 132 Particular Illustration. [Chap. VI. Mutatis MinnoR OR CAUSE. 3. H. y-'und of fl'sh nearest Uie heart! (this were only a Jewish penalty and a Jewish satisfaction !) — but a penalty consisting of death spiritual, temporal and eternal, — along with the ivorm spoken of by Melanctkon, (Brooks, vol. I, p. 207.) compared with which, he alleged, tliat 'the gnawings of the vuliure at the liver of Tityus, in Tartarus, were but mere tica-bites" JS'ay, is it not almost manifest, that if it. were now giveti to the disciples of those who thus teach to frame the law, and to w-iuTE IT, (Lsa., X. 1,) it would even yet be written with blood instead of ink! The Spartans, conceiving themselves to be elect, chosen and precious persons, endowed with a greater portion of the Divinity than others, were therefore by far too proud to cat their bread by the sweat of their face; therefore it was, that they were slave-holders who lived in idleness and rapine, at tlie expense of tlie toil and drudgery of miserable, dejected and op|iresse'l slaves. Whence it should nut be accounted stran«;e, that in their code of laws it was laid down, that no crime whatever should be considered of any offence, provided it were only kept concealed; especially when it is considered, that the false principle, of which such a law is but a reflection, is taught by the priesthood even at the present day. As for example, do they not teach, that the sins of the elect, which are as many as there are stars in tlieflrTnamenI, anil which may be of the most heinous character, nevertheless, because hidden and covered up uqder the cloak of 'Christ's righteousness,' are therefore not in the least offensive in die sight of heaven! — that the cloak of Chri-t's righteousness covers all the sins of the elect: therefore they may wrap themselves up in it, and sleep in peace, without fear of hell, curse, or the devil ! (Bmoks, vol. 1, pp. 97 and 3S3.) Nay, farther, that this cloak will give the elect great boldness before the judgment seat of God! — so much so, that when the juilge (in consequence of their being clad in it) pronounces them righteous, '■they will go away shouting rigiileous! righttous!^ (^'ee Brooks' Golden Key, vol. 1, p 408.) But, respecting ihe celebrated Spartan, law, necess arily flowing from such false principle, we are inforaied, that a Spartan youth, having stolen a vicious animal of the for species from his fellow, and hidden it under his cloak, was straightway brougiit before the judgment sral, while it was yet in his possession, to the end that he might be openly detected and pun- ished. But the thief keenfcg the animal closely concealed under his cloak, (the cloak of righteousness,) the court could do ijo other than let » See the Constitution ol the Associate Reformed Church. 12* 138 Particular Illustration. [Chap. VI, the light of the world,' etc. (Matt. v. 13, 14.) In accordance with the truth of this doctrine, we find, that the Jirst institu- tions amongst men were purely religious; and, that when the him go, as a righteous person! Nevertheless, the fox, it seems, would not have it so; for, according to vrhat is reluted respecting it, it had been tearing its possessor, during the course of the trial, and now, when he was about to be let go, succeeded in actually tearing out his bowels.'.' In ap. plication of which, let it be asked, of wliat avail to a guilty sinner is a robe or cloak of righteousness, under which to hide that guilt, which in tearing, ceases not until it tears out his bowels? Of what avail was it to Judas to be put in possession of the cloak of Clirist's righteousness, cquaU}/ with the rest of the twelve who followed the Lord, if he accepted it only as a cloak under which to bide his guilt — the reward of his iniquity, anil the evils of life thence appropriated, [^field purchased,]— which threw him down headlong in tlie 7nidst, [of his evils,] so that all his bowels gushed out? [the principles of love and mercy hecaiue extinct.] (Acts, i. 18.) In the time of Henry VIII. of England, it was enacted, that 'if aoy person or persons shall publish any tiling to the slander of the queen, or to the derogation of the union between the king and queen Ann, they shall suffer death, as in cases of treason.' Dut this law was reflected from the priesthood; for they taught, that 'it was a heinous and wicked thing for men to lay open to the world the sins of the elect, which it is the glory of God to conceal' — ' the defects of whom it is his glory to conceal with his fingers, even as Cssar was painted with his finger on his warl.^ (See Brooks, pp. 94, 95, 97.) ^ Henry VIII. was constituted the supreme head of the church of Eng- land, with power to correct and reform it ' according to the council of his own good pleasure.' The reason of which was, the clergy had taught that fahe principle, namely : 'Gorf does whatsoever he wills, (or no other reason than because he wills it.^ (See Gill's Works, and E. Cole on God's Sovereignty.) The Holi/ maid of Kent, who fearlessly proclaimed that ' if Henry VIII. proceeded in his ma images and disoniers thence reflected ami resiiltiiij, as in the exam- ples above adduced, « new and all-powerful mode of iittackinsj and pros- truliug false principles presents itself; and, according to which, all the remarkable transactions which have taken place in the world, since Ihe times of the apostles as «'eli ns befort:, liave /tappened us ensamptcs; and ihcy are written for our admonition, upon whom tlie ends of ttie world arc cime. D. Art. 3.] Castes and Tangible Tokens, 141 that iliose claiming to be of llie higher caste, shoulil. by any tangible token whatever, be known to receive or to have receiv- ed more of the Divine than others, or to be really more holy than olliers. That such is really the case, becomes evident from ihe circumstance of the manna, (nn) which fell in the camp of Israel a/ike to all; — of which, ' he that gathered much had nothing over, and he that gathered little had no lack :' — of which, each had, when measured, the same quantity, that is an omer full; (see Ex., xvi. 15, 18;) and, consequently, of wliich, neither Jiaron nor his sons gathered or eat more than any of the rest of the sons of Israel, much less did they (although they were priests, and elevated to be of a superior caste or grade) eat more than all the rest put together. Not only so, but Aaron and his sons, equally with the rest of Israel, were every morning dependent on the goodness of the Lord for their omer full of manna. If Aaron or his sons had hid up a supply of tlie heavenly food for only two days, so that, with their modern successors, tliey might have alleged, thai they had gathered [received] a greater portion of it than others, it would, in such case, only have bred worms [falsesj and stank, equally as ofTensively as did that in the hands of those who attempted it! Whence it becomes evident, that, to the sons of Israel, the manna fell alike to all ; and tiiat all gathered alike and eat alike of it. The great difference between them in relation to the manna, seemed to lie in tiiis, that such of them as had their appetites set on the fish, the onions, the leeks and the garlic of Egypt, did not digest the heavenly food, equally with others ; — the inevitable result of which was, all did not receive from it alike noitrisliment. Where is boastin;?, then, in relation to the Divine influx? Verily, it i» excluded both in relation Xn priests and people. By what law ? Verily, by that w])ich teaches us all alike to look to the Lord, daily, for our daily bread! 132. Were priests, who contend that the greater portion of the Divine is received by them, and the lesser or none at all by laymen, and, at the same time, for the spirituality, dignity, honor and priority of their caste, to happen to discover, that amongst all the insane in hell, none are more so than those there who adore others as popes, vicars, or representatives of heaven; — were they, by the Divine mercy, to get their eyes opened to see thousands of vile fawning sycophants there, wor- In John, the Lord, in speaking of the raanna, said, ' I am the bread [manna] of life;* whence, raanna, in the supreme sense, siernifics the Lord himself, (see 6th chapter,) and thenre the Divine influx of good flowing from truth. The hidden manna signifies the influx of the Divine love and wisdpnj. 142 Particular Illustration. [Ch&p. VI. shippiiio^ and adoring one whom they insanely call the Lord God the pope — whom they insanely conceive not only to have received the greater measure of the Divine, but to be the very Divinity himself, — but which divinity, nevertheless, while i« this world, was perhaps only a mere layman of the baser sort — a piiesl's valet, stable-groom, or scullion! — were they to see the adorers and worshippers of this upstart, beggar, pope, or divinity, there contending for the honor o( kissing his great toe, and at the same lime to be told, that many of them, while here in the body, were great archbishops, bishops, and other high dignitaries of the church, who had successfully defended the doctrine oi supra illustrution — then, the question is, would not the making of such discoveries produce emesis and loathing within them, in relation to the things above noticed as contended for ? Would it not cau^e them to cast the things contended for 'behind them, as a mcnstritous cloth, saying get thee heneeT — 'Every man shall receive correspondenlly, in the other life, that which he has done in the body of this life, whether it be good or evil.' — 'Every man shall receive the reward that cor- responds to his own labor in this life.' (Compare 2 Cor. v. 10, and I Cor., iii. 8.) From which it becomes evident, that a clear discovery of the insane and slavish drudgery of the clergy, in their dark caverns in the world of spirits, namely, of those who while in the body lusted after dominion and pre-eminence over ihe things of the cluircii, thus over the things of heaven, would lend mighiily to improve the sight of the understanding of those now in the body, in relation to the subject under con- Bider;Uion. 1.33. Insanities are frequently the most effectual means of curing others correspondent. Whence, a Calvinist, who has confirmed in himself the belief, that God has from eternitj' elected some men to heaven without foiesighl of faith or good ivories, when he reads, that no man may lay any thing to the charge of God's elect, will, from the ground of self-love, look at liimself as the very man alluded to; and from thus viewing himself, however guilty and polluted he may be, he is ready to say to his more righteous neighbor, stand back ! come not near! J am more holy than thou I was predestinated or elected to be an heir ol heaven from eternity ! — and, correspondingly, a priest who has confirmed in himself the belief, that God lias endowed some widi a greater measure of the Divine than o//jf)S, —without foresight of, or relation to hereditary dispositions, ruling loves, objects, ends or aims in view, — when he reads that those, and those alone, who read the Word interiorly are illustrated, will, like the Calvinist, from the ground of self-love, D. Art. 3.J Supra-lapsarianism, el cetera. 143 very naturally look upon himself as the very man alluded to ; and, thus viewing himself, however ignorant he may be of the interior contents of the Word, he is ready also to say to his more intelligent neighbor, stand back! come not near 1 I am internal and spiritual ; but you are only external and natural ! I was predestinated from boyhood — fiom birth — from concep- tion — perhaps from eternity, to be a priest; and tiierefore j'or- ticularly and effectually illustrated ; but you were predesiina- ted to be a mere layman, therefore only commonly and ineffect- ually illustrated. This, he alleges, is all that is necessary for laymen ; seeing that were the case otherwise, castes, grades and distinctions wotdd all he confounded ! Here, it may be seen, that by placing the two insanities in juxtaposition, they are thence in the most favorable position, yZrs^ to illustrate each other by means of their various corresponding relations, and t/ien to prostrate, neutralize and annihilate each oilier. 134. Again, a Supra-lapsarian and a Supra-iilustrationist both contend virtually for the same thing, namely : the Supra-lapsa- rian, that election is partial with respect to the persons elected, inasmuch as all are not alike elected ; and the siipra-illuslra- lionist, that illustration is partial with respect to the persons illustrated, inasmuch as all are not alike illustrated. Whence it becomes manifest, that both insanities flow from the sarne false principle, namely, that God is partial, that the Divine is not in all the same; and that, from their close relationship, they are justly to be placed in juxtaposition, so that they may both sta)ul or fall together. 135. if a class of men should now rise up in the world, call- ing themselves by the name of The Elect, and thence go about to prove that all the promises of the gospel referied exclusively to them, and especially, those passages where the elect are mentioned, — and all this from no other ground than because (from the love of self and lust of pre-eminence) they had as- sumed that title, — is it necessary to tell, that such class, in such case, would not thereby manifest a single whit more of insanity than is daily manifested by that class of men calling themselves The Clergy, who, for no other reason under the heavens than merely because they have assumed thrt title, and because their creatures have awarded it to them, go about to prove, that all the fine things said respecting illustration must be referred ex- clusively to themselves; and especially where it is said, that •Illustration is with the clergy particularly V 136. But, that the illustration which is said to be with the clergy in particular, is not designed for an outward body or society of men calling themselves The Clergy, any more than 144 Particular Illustration. [Chap. VI. salvation, wliicli is said to be specially and particularly for the elect, is designed for an outward or distinctive body of men calling themselves The Elect, is manifest from this, that the Divine influx, whence is illustration, is precisely the same in the mind of every man, of whatever class, caste, or grade of distinction he may be, — and consequently, that the cause whence it becomes particular with any man is from the man's own particular rERCEPxiox and disposition in regard to it. Nay, that such is really the case, is manifest from this, that without perception and disposition in man, illustration with him could neither be general nor particular. Whence, reducing the ar- gument respecting the particular illustiation of the clergy into the syllogistic form, it stands thus: Illusiration is particular with every man from particular perception and disposition ; But, illustration is particular with the clergy, and none others ; Therefore, every man with whom illustration is particular from particular perception and disposition, is a clergyman, (oo) And, placing the argument respecting the particular salvation of the elect in juxtaposition, it stands thus : Salvation is particular with every man from his particular reception and reciprocation of the Divine influx ; But salvation is particularly for the elect, and none otheis; Therefore, every man with whom salvation is particular from particular reception and reciprocation, is an elect person, chosen of God, and precious. What then shall we conclude respecting a class of men call- ing themselves by the title of The Clergy, who would thence monopolize particular illustration to themselves? Shall we not conclude respecting them similarly as we would respect- ing a class of men who should call themselves by the name of TVie Elect, and who sliould thence go about to monopolize salvation all to themselves ? (oo) 'Flint the truth of this conclusion rests on niathematica} certaintj', may bo seen thus : In tlie first premise, let I represent illustration, E M every man, and P P particular perception; — and, in the scconil premise, let I represent illustration, as before, and C the clergy; — then it will be, E M -I- P P = I ; But C = I; Therefore, because things equal to the same thing are equal to one an- other, it follows, that E M -1- P P = C. ThHt is, E M, every man, with whom is the ndscitilious circumstance of P P, particular perception, etc., istqual to C, a clergyman. — Q. E. D. D. Art. 3.] Powers and Prerogatives. 145 137. We are taught, (U. T., 155,) that perception is with mail according to llie siate of his mind formed by docirinals. And, respecting wliich, it is asked, does not every man i^now thai docirinals in the minds of men are various ? Wilh some, particular; with olifers, less i)arlicular ; and wilh others, quite general ? Whence it follows, that perception in men must ne- cessarily be correspondentiy various; and, consequently, in the true clergy, (by whom are not meant members of that body who claim to be called by the distinctive name 7/te Clergy, but) who study the Word interiorly, perception, of necessity, be- comes particular. And consistently with this, we are farther taught, that wlien the docirinals from studying the Word inte- riorly are true, the perception becomes clear from the light tohich illustrates. Not only so, but that illustration, which is from the Lord, is turned into various lights with every one ac- cording to his disposition or the state of his mind. But, to conclude the subject of illustration, it only remains to observe, that the angelic idea of the Lord's omnipresence, namely, that the Divine is in all the samt, becomes in the hands of New- churchmen 'i^new shsiTp threshing instrument wherewiih to beat the hills into chaff, so that the whirlwind may carry them away.' (Isaiah, xli. 15, 16.) For more on the subject of Illus- tration» see U. T., 231, 364. 621, 746; A. R., 398, 414; A. C, 9382, 10105; Ap. Ex., 1177; A. W„ 150, and many other places. CHAPTER VIL (Note D. — Article III.) Li relation to the powers and prerogatives of the clergy to ride and teach, claimed to he immediately from on high independent of the laity. 138. Tyrants and despots, civil and ecclesiastical, have for ages and ages claimed their usurped, unhallowed and unholy power and authority, under which the people groaned, to be from on high, independent of the people themselves. The efflux arising from tlie clergy — (lowing from the false principles which they from the lust of domination had imliibed — as refer- ed to civil government, soon became fixed in images of thought of the following import, namely: ' That, as no man might ques- tion what God may or may not do, so, no man may question what kings may or may not do, whom he hath ordained ;' ' that 13 146 Powers and Prerogatives. [Chap. vn. magistrates, kings and emperors are ihe powers vliich God has ordained independently of the people;' (see Rollin, vol. 2, p. 194;) and thus essentially, 'that alihough the people may pe- tition the throne, yet, from divine right, the king may veto or approve the thing prayed for, according to tlie good pleasure of the coimcil of lus own will;^ and 'that the golden chain of divine right, although apparently extended to the people, in the form of a nominating and recommending power, must never- theless be kept at all times within the grasp and control of the powers that be ; otherwise it might be seized by the people, who, from the madness of insanity, might thence presume to rule themselves, independently of \\\e powers ordained of God.' (Compare Precursor, vol. 2, p. 307. See n. 128, note //.) But the same efflux, as referred to ecclesiastical government, soon became fixed in images of thought of the following import, namely: 'That the Lord, on whose shoulders the govemment of his church and kingdom is placed, hath, nevertheless, placed the same on the shoulders of his officers the clergy; and that he hath accordingly put the ke^^s thereof into their hands, so that they may let in and out whom they may see fit,' accoriling to the good pleasure of the council of their o0n u ill. (See Confession of Faith, Edinburgh edition.) 'That the power and authority of the clergy to perform executive duties' — thus to dominate, if they are so disposed — ' are received immediately from the Lord; and not through the medium of the people (compare Precursor, vol. 2, p. 10, and vol. 3, p. 138 ;) and that 'neither the power of the apostles to preach the gospel, nor the liberty to exercise it, was from the people.' (Compare Precur- sor, vol. 3, p. 72, second column.) Such then are a specimen of the images of thouglit — thai is, the distorted images of Di- vine order — reflected from the face of a priesthood corrupted and disordered by tiie adoption of false principles. 139. But here a question of importance arises, namely: how shall it be best demonstrated, that the images of thought, noticed in the last number, are none other than distorted images of Divine order reflected from the disordered mirror of a cor- rupt priesthood ? And let it be answered, that the best method must needs consist in comparing them with some of the images of thought transmitted to us from the first ministers of the Christian church. As, for example, from the great apostle of the Gentiles, whom none will dare to accuse of being icarped or disordered by means of the lust of wealth or dominion, or otherwise rendered unfit to reflect the true image of Divine order its^elf. Such being the rase, we find him saying, (2 Cor. i. 11,) 'Ye also helping together by prayer for us, that, for the D. Art. 3.] Power of the Aposlles — JVhence. 147 gift beslotved vpon us hy means of many persons, thanks may be given by many on our behalf.' Again, (iv. 15,) 'All things are for your sakes, that ihe abundant grace might, through the thanksgiving [[acknowledgment] of many, redound to the glory of Ciod.' And again, (xiii. 4,) 'For we also are weak in him, but we shall live with him by the power of God towards you.' And yet again, (i. 13,) 'We write none other things unto you than what you read or acknowledge — .' (Verse 24,) ' We have not dominion over your faith ; — for by faith you stand.' Respecting the passages adduced, it is perfectly just to conceive the apostle reasoning thus : — We, who are of the clergy, shall live witli Christ by the power of God towards you who are the laity. Nay, our power to live with Christ, that is, to teach after liis example, is derived through you, from the power of , God towards you. Whence it is, that we have no power to enforce things upon you, which you have neither read nor acknowledged ; and, consequently, can have no dominion over your faith. Na)-, farther, because our power and authority is derived through you, from the power of God towards you, we never can use it executively, seeing this might, in many cases, tend to your destruction ; but, contrariwise, for your edification and salvation. 140. But tliat the apostles derived their power and authority to teach and preach to the people, through the medium of the people themselves, appears from this, that those who would have put Peter and John to death, and thus would have put an end to the exercise of iheir power, however derived, — nevertheless, so feared the people, that they only threatened them and let them go. (Acts, iv. 16, 17, 18, 21.) Why did those rulers fear the power of the people^ but because it was the power of God towards them, and ihence in them, causing them to bid the apostles God speed, and thus virtually licensing and ordaining them to preach? From which it may be seen still plainer, why it was, that Paul virtually said, (see the preceding number,) that the apostles had power to preach the gospel, Qive with Christ,] by the power of God towards the people. 141. From Acts, iii. 28, we learn, that when the chief cap- tain and oflicers would gladly have put the apostles to death, they, nevertheless, brought them out of the temple without violence, otherwise they feared that the people would have stoned them to death. Nay, so exceedingly did they fear the power of God in ultimates, and through whom the apostles were clothed with power to preach, that they addressed the apostles in a pitiful and expostulatory tone, virtually saying, 'Did we not Btraitly charge you, that you should teach no more in that 148 Powers and Prerogatives. [Chap. VII. name ?' But, instead of hearkening to us, ' you have filled all Jerusalem with your doctrine, as though you intended lo bring this man's blood upon us J' 142. If the power, authority and influence to teach the laity be from on high, independently of the people or laity them- selves, and not as the apostle teaches, — ihat is, mediately by the power of God towards or through the laity, — and if the liberty of exercising such power and authoriiy, in like manner, be independent of the people or laity, and not as common per- ception or sense would dictate — that is, derived from the people themselves, as of themselves, from the Lord — then, it is asked, why it was, that Paul so far forgot himself, and the power and authority of which he (according to the supposition) was pos- sessed, as also the liberty to exercise it, as to beseech the chief captain to give him liberty or license to speak and preach to the people ? (See Acts, xxi. 37, 40.) Nay, we should like to know why it was, that when at Rome, Paul waited for the de- sire of the Jews, who were living there, to hear him ; and for their appointed time to come to his lodging for that purpose? (Acts, xxviii. 22, 23.) From all which it becomes manifest, that from neither the teachings nor transactions of the apostles, are images of thought reflected indicative of their power and authority to teach, much less to rule and dominate, being im- mediately from on high, independent of the laity ; but, t ontra- riwise, that their power, authority and influence to teach or preach, reign or rule, so far at least as external speech and ac- tion were concerned, were derived immediately from the people, that is, mediately Uom the power of God towards, in, or through the people. 143. But those high-Jlying insanities respecting influence, power and authority to govern, rule, teach and preach, as being given to the clergy, immediately from the Lord, and not mediately from the power of God in, by, and through the laity, are forever prostrated in the dust, when we properly discover, that the operation of the Divine influx, or, what is the same thing, the illustration or unction of the Holy Spirit, in diff'erent men, results in the ditferetU gifts of prophecy, that is, in ministering, teaching, exhorting, imparting, ruling, etc., (see 1 Cor., chap. xii. throughout.) — according to the quality of the love of each respectively, and the object thence he may have in view. When The church clearly discovers, that there are as many diflerences of administrations from the same Lord, as there are members of his body, (verse 5,) — that there are diversities of operations, but the same God working all in all, (verse 6.) — that with one member, the operation results in the word of wisdom; with another, in the word of knoivledge; D. Art. 3.] Different Images Reflected. 149 (ver. 8;) another, in faith; another, in prophecy; another, in discerning of spirits, ([not with the natural eyes,] and with an- other, in the interpretation of tongues; (ver. 9, 10;) and, in a word, that n manifestation of the spirit is given to every mem- ber of the church whereby to be of use or profit to the ivhole; (v. 7;) namely: when the cliurch clearly discovers these things, — where then, let it be asked, shall those strangers appear, who call themselves by the name of ' The Clergy,' and who boast, that their gift, which they claim to be the gift of faith, is supe- rior to all others put together? Where then shall those stran- gers of the priesthood hide, who now are not ashamed to boast, that they are invested with power and authority immediaiely from on high, independently of the rest of the members of the church, not only to teach faith, but to rule, whether by means of ecclesiastical laws of tlieir own prescribing, or otherwise, so that the understanding of the men of the church, and all the gifts thence manifested, might be brought under obedience to the faiih — the faith of the priesthood? Where then shall those would-be successors of Aaron hide, who not only long for such robes as he wore, and for the tythes and honors awarded to him, but withal, boast and claim that every gift belonging to tlie men of the church must be relinquished by a formal act — that is, formally thrown down, so that they may all be swalloived up in the priestly gift faith, even as were the rods of the magi- cians swallowed up by the rod of Aaron! Who knows not, that priests conceive of the diversity of gifts given to the men of the church, as of things corresponding only to the rods of the magicians, which were all swallowed up by the rod of Aaron? Who knows not, that the priest who teaches, that laymen should cause their preconceived opinions to submit to clerical authority, does nothing less than claim, that the gift of God in laymen should be swallowed up and lost forever in that of their priests? (Compare Precursor, vol. 2, p. 10 ) 144. In Rom., xii., the apostle Paul- teaches, that amongst the members of Christ's body, none should think highly, but that they all should think sobriety, that is, cultivate equality, (ver. 3,) inasmuch as they were all members one of another; (ver. 5;) and therefore, also, that instead of one thinking highly, and thence exalting himself above his fellow members, all should strive to prefer one another in honor, (ver. 10.) Nay, he farther exhorts tliem to be of the same mind one towards another, and not to mind high things, that is, not to respect worldly dignities or honors, nor those who looked after such things, but, contrariwise, to condescend to men of low estate, that is, to men destitute of the honor and worldly dignity that 13* 150 Powers and Prerogatives. [Chap. VII. comes one of another. (V, 16.) But how different is the pic- ture or image of Divine order, thus reflected from the apostle, from the distorted and monstrous images reflected from the priesthood of these days, in relation to the same subject? (See 11. 138.) As touching the former, are we not leady to exclaim, with David, ' Behold how good and pleasant a thing it is for brethren to dwell together in unity V And, with Jacob, ' Surely it is none other than the house of God and the gale of heaven !' But, as touching the latter image, are we not ready to exclaim, with the same patriarch, ' Cursed be their anger, for it is fierce; and their wrath, for it is cruel !' ' O my soul, come not thou into their secret ; unto their assembly mine honor be not thou united !' (See Gen., xlix. 6, 7.) 145. In 1 Cor., iii., the same apostle teaches, that no man should glory in men, (ver. 21,) who are at best but witnesses [ministers] of the Loid and of the things of heaven. (Ver. 5.) Nay, that let his outward distinction be what it may, no man sTiould be glorified in the presence of the Lord (i. 29,) to whom ALL glory [praise, thanks, etc.] belongs ; — who alone is made unto us wisdom, righteousness and redemption; (ver. 30;) and who knows the thoughts of the wise that they are vain. (iii. 20.) Here the aposile, by insisting that no man should glory in men, does nothing less than teach, that no man ought to rejoice in, and thence rest satisfied with the wisdom, truth or light [glory] reflerted from men; — nay, even were it that reflected from the apostles themselves ; seeing that thus g-Zoriy^i/?^ men resulted in strife, rivalry and divisions, — thence in causing the men of the church so far to forget their dignity as to say, I am Paul's, I am Apollos', etc., (ver. 4.) — whereas, maintaining their dig- nity, tliat not only Paul, Apollos and Cephas were theirs, their servants, but also, that the world, life, death, heaven here, and heaven hereafter — all were theirs ; and they ivere the Lord''s. In the image of Divine order, thus reflected by the apostle, we see notiiing indicative of the government of the churcii being laid on his shoulders, nor of the keys of the kingdom of heaven in his hand, to let in and out whomsoever he would according to the council of his own will ; — nothing indicative of power and authority from on high to perform executive duties, inde- pendently of the people; — nothing indicative of a desire, that the men of the church should award authority, influence and power to him as of right appertaining to his office; (see Pre- cursor, vol. 2, p. 10, first column;) — nor even of a willingness that the men of the church should render to him either mortal or immortal thanks, so as thence to be glorified ! (See Precur- sor, vol. 2, p. 355, first column.) But instead of any or all of D. Art. 3.] Comparison, Illustration, etc. 151 such disorders, precisely the reverse is that which is reJlecteX from the apostle, as the image of Divine order. 146. In 1 Cor., iv., Paul teaciies, tlmt by looking at the apostles, the men of the ciiurch might ' learn not to think above or beyond tvhat is tvritten, nor to piijf themselves up ; — espe- cially seeing, that he who either pi{ff's himself up, or is pujfed up by his creatures, straiglitway becomes set against another, whence comes strife and division ; (ver. 6;) and that the radi' unre which distinguishes one from another, is not inherent, but only adjoined, so that no man has radiance [glory] whereof to boast or be puffed up.^ (Ver. 7.) Not only so, but he farther teaches virtually, that the eye cannot say to the hand, 'my use is superior to thine,' or 'my gift includes yours; therefore, there is no need oj you.' Nay, fartlier, the head cannot say to the feet, ' my gift having swallotved up yours, there is there- fore no longer need for you.' But farther yet — that the mem- bers which seem to be more feeble are not the less necessary, by any means; inasmuch as the members which might be sup- posed to be less honorable, receive the 7nost honor, and the parts which are supposed to be the least comely, we deck and adorn with the greatest care; and, upon the whole, that God has so tempered the body of the church, that there might be no schism; but that the members should have the same care one for another ; and, consequently, esteem the use of each particu- lar member, to whatever organ of the natural body he might correspond, alike necessary to the good of the whole. (See 1 Cor., xii., 19 to 25.) In the im;ige of Divine order thus reflected from tlie apostles, there is nothing indicative of authority from on high independ- ent of the people to perform executive duties — to teach or preach — to reign or rule ; — but the reverse ; for, saith he, ' be NOT PUFFED UP ; FOR ONE [;will then be set"} against another.' Nay, from the things adduced, there is nothing indicative of a desire to be glorified or exalted, or even to be esteemed supe- rior to his fellow members; but precisely the reverse; for, saith he, ' No man hath whereof to boast or glory ;' — ' our un- comely parts [members] receive more abundant comeliness ;' —^(he members should have the same care one for another,^ etc' This is the language of the great apostle of the Gentiles, in reference to the subject of clerical power and prerogative. 147. In Eph., iv., Paul teaches, that it is from the head [Christ] that the whole body — fitly joined together, and com- pacted by that which every member supplieth, according to the effectual working of the head in the measure of every member — maketh increase of the body unto the edifying of itself in love. 152 Powers and Prerogatives. [Chap. VII. In this condensed and heavenly image of Divine order, exhibit- ed by ihe aposile, there is nothing indicative of power, influence or auihority, as being given, immediatelyyrom the head, lo ihe clerical member, (whichever member it may be,) independently of ihe rest of the members, whereby that member might become as a head and centre of influx to all the rest, — thence to reign and rule over them; and thence to perform executive duties — thai is, to see that its oion will is executed and strictly obeyed in all ii>e rest of the members, — but precisely the reverse. Mark, reader! The whole body is tidy held together and com- pacted by that which every joint [member] supplieth. (not according to the domination of a supposed clerical head in the same body, but) according to the effectual working of the true HEAD [Christ] in the measure of everij member. This image of Divine order, then, is doubtless one of the things which Peter said was hard to be understood ; and which the ignorant and unstable distorted [icrested'] to their own deslruciion. Nay, that such is really the case, may be seen from this, that from not understanding it, or, what is the same thing, from discover- ing, that in accordance with the way the apostle has exhibited it, no place is found in it for a priesthood in succession, clothed with power and authority from on high to perform executive duties, and thence to reign and rule over the church, it resulted, that ihe clergy of the different sects of the consummated church WRESTED it, until it became a distorted image — adapted lo the false principles which .from the lust of pre-eminence they had imbibed and embraced. As, for examples, 1st. The Catholic hierarchy distort the passage in question into an image of thought which may justly be expressed as follows: ' It is from the head in a single unity, [the pope,] that the whole body of the clergy, — filly joined together by that which every member supplieth, according to the effectual rule and workings thence of the head the centre of influx, in the measure of every mem- ber, becomes an increased and dignified body, clothed with power immediately from on high to edify the laity, by means of ecclesiastical laws, and thence also to reign and rule over them. 2d. The Church of England hierarchy, inulatis mu- tandis, as follows: 'It is from ihe head in a single unity, [the kin'i-, wlio is the supreme head of the Church of England,] tharihe whole body of the clergy, — filly framed,' etc. (as before.) 3d. The Methodistic clergy, mutatis inutandis as follows : *It is from the head in a combined unity, [that is, their six bishops, and their general conference, which may be said not only to make up the number of seven heads, but also to deck them off wiih ten horns,] that the whole body of the clergy, D. Art. 3.] Different Centres of Injlux. 153 fitly framed,' etc., (as before.) 4ih. T\\% Shaker zXcxgy^muta- tis 7niitu7i(lis, as follows : ' It is froin the liead in a single unity, [Anil Lee,] iliai the whole body of tiie clergy,' etc., (as before.) 5th. The Culvinislic clergij, mutatis mutandis, as follows : *It is from the head [the synodj that the whole,' etc., (as before.) To which add, 6ih. Thai some of ihe clergy, claiming to be of the New Church, having set their face towards mystery Baby- lon, the mother of harlots, and thence longing for a sip of the ivine of the cup in her hand, ' of which the nations are drunken and are mad,' have thus felt the ivant of, and have therefore longed for the establishment of a general synod or assembly, composed of delegated ecclesiastics, clothed with legislative powers, to prescribe and establish general laws of order for the church; (see Precursor, vol, 2, p. 356, firft column;) which should be the central point, and the orderly medium of influx to the entire church ; which should be as a central sun, sus- taining the church, and binding the ivhole into one body ! (See Precursor, vol. 3, pp. 22, 26.) AVhence it becomes man- ifest, that such of the clergy as feel the ivant of such things, and long for their establishment, mu^t of necessity strike hands with, and justify those of the different sects above noticed ; and in unison with them, mutatis mutandis, read the apostol- ical passage in question as follows: 'It is from the head in a combined unity, [a general synod or assembly of ecclesiastics,] that the whole body of the clergy — filly joined together,' etc., (as before in art. 1.) Finally, let it also be added, 7th. That there are others of the clergy who claim to be of the New Church, who having, as it would appear, not only set their face towards Mystery Babylon, but also 'drunken deep of her cup of which the nations have drunken and are mad,' have thence not only felt the ivant of, but have also longed, ivith groanings that cannot be uttered, after an outward consecrated head, to be called archbishop, general bishop, or POPE, under whose care to place the different orders of the clergy in due subordina- tion, and through these to rule and reign over the entire church ; and who thence have longed with unutterable groanings for external governors in the church, with all the parapharnalia of dignities, degrees, titles of blasphemy, and subordination thence; (see the Boston Magazine, of 1842, pp. 350, 354;) and, at the same time, for the clothing and ornamenting of the clergy in flowing robes, as were priests before them, whether Jeivish or Egyptian, Papal or Pagan. (Ibid., pp. 334 to 337. Compare with n. 48, art. 15, 16.) And, respecting such, it is manifest, that they must of necessity strike hands with, and Justify the clergy of the different sects above noticed ; espe- Powers and Prerogatives, [Chap. VII. cially those of the Papal church, and thence in vnison with them, verbatim et literatim, read the apostolical passage in question as follows: 'It is from the head, in a single unity, [an archbishop, general bishop, or pope, to be conceived of as a central sun or centre of influx,^ that tlie whole body of the clergy — fiily joined together,' etc., (as before, see above, art. 1.) 148. But, placing the image of Divine order reflected from Paul, and the distorted image reflected by the clergy (taken in the complex) in juxtaposition, to the end that each may be more perfectly illustrated by their opposite relations, and thence that the latter may fall before the former, as did Dagon before the ark, it will be as follows : 1st. That from the apostle is sub- stantially this : ' It is from the head, who, in a single iiniti/, is the Lord, the God of heaven and earth — the great High Priest after the order of Melchisedek, and whose priesthood 'passes not from one to another'' by descent or succession — that the whole body of the church, fitly joined together by thai which every member of the body supplieth, according to the effectual reception of the Divine influx, and ivorking thence of the Head — the central Sun — tlie Centre of influx — in the measure [perception and disposition] of every member — becomes an increased body, answering to the measure of the stature of Christ; (Divine truth itself;) and thence enabled to edify itself in love. 2d. That from the Clergy, in the complex, is substantially this: ' It is from the head, w^hether in a single or combined unity, — that is, as in a pope, a king, a consecrated first, or as in a general synod, assembly or conference, — that the whole body of the Clergy — fuly joined together by that which every member thereof supplieth, according to the effectual reception of the earthly influence and working thence of the head, the centre of that influence, in the measure of every member — becomes a dignified body of three or perhaps sevex degrees one above another, clothed wiih power immediately from the head 0)1 high, to edify the laity by means of ecclesiastical laws and commandments of men, and thence to reign and rule over them !' Whence, seeing them thus posited, is it necessary to inform the judicious reader, that the former image is to the latter as Christ is to .Antichrist / or, that Antichrist, wherever found, will always be found to be opposing and exalting his crest, by means of his ministers, above all that is called God, and uwr- shipped? (2 Thess., li. 4.) Is it necessary to tell, that the clergy (though claiming to be of the New Church) who go about to teach the propriety, the glory, the pomp, the splendor *D. Art. 3.] .'Jnolher Head besides Christ. 155 and the beaiifi/ of a consecrated JirsI, [a pope decked out in poutilical jrray,] and that of liis neat, hiss power, and lii.s great authority, (Rev., xiii. 10.) and tlie subordination ilience — or, who go about to leach tlie splendor and beauty of a general SYNOD on ASSEMBLY, whioh, likc a central sun or centre of influence, should be the source and fountain of order and Unv to the cliurch, and under wliicli all might act in freedom, loithin the limiis prescribed by tlie ecclesiastical laws of order thence flowing, (see Precursor, vol. 2, p. 35G,) — are none other than they who go about to set up and establish another head besides Christ the true head of the Church ? — none other than they who go about to ' e/et'«/e the crest of JIntichrist and support the dragon in maintaining his post before the woman?' — and none other tiian they wiio go about as ' roaring lions seeking whom they may devour!' Such being the case, it seems evi- dent, that they who thus teach are none other than they who would, were it in their power, uiterly destroy the image of Divine order reflected by the apostle, wherein Christ alone is exhibited as the Head, the central Sun, and the Centre of influx to every member of his body. Thus it becomes farther manifest, that because they would thus destroy the image of Divine order reflected from the great apostle of the Gentiles, they also would, along with it, destroy even the apostle himself, — nay, even if it were by digging out his name [quality] from the foundation walls of ihe New Jerusalem, at the risk of being themselves buried under their ruins! — thus fulfilling that which is written in Moses, saying, ' Simeon and Levi are [full ] bro- thers ; the instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly mine honor be not thou united ! for in their anger they slew a man, and in their self-ivill they digged down a wall. Cursed be their anger for it is fierce ; and their wrath for it is cruel ;' (Gen., xlix. 5, 6, 7 ;) — and in Hosea : 'As troops of robbers wait for a man, so the compan;/ of priests murder in the way, with one shoulder, even to Shechcm.^ (vi. 9.) 149. From U. T., 701, we learn, that when a cerlain un- published epistle of Paul was once read, in the hearing of a certain people, that they heard it with contempt and indignation ; but, that afterwards when they became convinced that Paul was really^ the author of it, and that he wrote it while he sojourned in the world, they apparently received it with joy and great satisfaction. This is highly illustrative of the way in which the writings of Paul are heard and received by the clergy*of the present day ; and especially, those passages which stand in direct opposition to their supposed power and authority from 158 Powers and Prerogatives. [Chap. VII. on high to reign and rule over the laily. Let any man, whose soul is not bound up in diisguise or self interest, whose generous sentiment prompts him to struggle ctguinst popular error and to triumph over ridicule, try the experiment; and he shall find, that, by taking those passages adduced from Paul, in n. 143 to 147, and dressing tiiem up in modern pliraseology, so as that it might not be immediately known that Paul was indeed the au- thor of iliem, yet so as to retain the whole design and intention of tiie author, and let him tlien present them thus disguised to tlie clergy, and he will doubtless be soon furnished with sufB- cient data whence lo sum itp the amount of iheir love towards the sentiments of Paul ; — but especially from the quantity of their abuse lowaids himself. Nay, he will soon find, in such case, that his fate is to fill up the measure of the suffeiings of that great apostle, namely: that, as Paul was called a pestilent felloiv and a mover of sedition, so he must be called a radical, a leveller, and a ivriter of scurrilitj/ and low abuse, prompted by no higher moiives than the spirit of pride and of the love of notoriety. (Compare Precursor, vol. 3, p. 63, 64.) But that it may be seen, that the clergy are not hereby wrongfullj- charged, it will only be necessary to exhibit their treatment of the following sentiment, and. at the same time, x){ the atttbor of it. The sentiment is this : ' If a member exalts ' himself above a fellow member, he thereby usurps the place » of the head ; thus breaks the unity of the body which stands ' only in the unity of the head. Whence, he that, in a single or • combined ur.iiy, sets himself above other receivers, by giving laws and prescribing rules to such as are every way his equals, ♦ advances himself as another head besides Christ; and thus ' becomes, to all intents and purposes, an Antichrist.' Such is the sentiment, the clerical treatment of which, it is designed to here notice. But, in the first place, let us see whether Paul himself be not indeed, to all intents and purposes, the genuine author of it. And, to this end, let it be continually borne in mind, that, in that celebrated passage of the aposile, before ad- duced from Eph., iv., (see n. 147,^ it is clearly taught, that Christ is the head from whom each and all of the members of his bosly, [the church,] thus the whole body, increases to the edifying of itself (not the laity more than the clergy) in love ; and, that each and every member draws his task from th(^fo»i- mon stock — the head, according to his measure, capacity, dis- position or use — that is, according to the org.in in the natural body to which he corresponds. This being clear, it also be- comes clear, that if one member assume that he is invested ivilh power and authority from on high to become a common D. Art. 3.] Deductions from Paul. 157 slock, from which all tlie rest of the members are to draw their task, and, in accordance with such assumption, go about to enforce and carry out the pitiful things of his stock, supposed to he embodied within him, whether in the aliape of laws or rules of church order, executive duties or otherwise, (compare Precursor, vol. 2, p. 340, 341,) — such presumptuous member, in sucli case, does nothing less than usurp the place of the head — the place of Christ, the common head and common stock of all. (Jolin, XV.) This being clear ajjd evident, it becomes equally so, that any member constituting himself a head besides Christ the true head, thence destroys the oneness or unity of the bodi/; seeing, that unity of body stands only in unity of head, and, vice versa, plurality of head in plurality ot body. This being clear and evident, it becomes equally so, that he who breaks the unity of the Lord's body [the chuich] by set- ting up another head in the church besides Chiist, whether it be in a single unity, as in a pope, or in a combined unity, as in a general council or convention — is to all intents and pur- poses against Christ ; that is, Jlnti-Chnst, or an Antichrist. But, who cannot see, that tiiese inevitable deductions from the ap(>stt)6cal passage in question, when collected into a series andj'cpndensed, constitute no other than the sentiment itself above adtfuced, llie clerical treatment of which it was proposed liere to notice ? 150. Having then seen, not only the source and foundation of the sentiment in question, but also the justness and legit- imacy o{ the manner in which it is drawn fortii, it now remains to exhibit the contemptuous treatment it met with at the hands of the clergy ; and their indignation against it — thence also against the author of it — thus against Paul himself, who first gave form to it. And to this end, it may be stated in tiie first place, that after the pamphlet containing the sentiment in question had made its appearance, the proctor of the clergy, under the cognomen of Yindex, also made his appearance, (see Precur- sor, vol. 3, pp. 63, 64,) in genuine clerical array against it ; but especially against the extract in question. And, to be brief, what did Vindex then lio 1 Did he attempt to show that one member might exalt himself above a felloiv member, and might assume to be invested with authority to rule and perform ex- ecutive duties ivithout thence becoming another head besides Christ? Did he attempt to show, that he wiio in a single or combined unity actually sets hxmseM above tlie rest of the mem- bers of the body of Christ does not thereby advance himself as another head besides Christ? Verily, he did not. But, in- stead of all which, he wisely informed the church, that the ex- 14 158 Powers and Prerogatives. [Chap. VII. tract in question is a labored and ill constructed thing, beneath criticism! But, (strange to tell!) that this his assertion nnight be made to appear as if true indeed, he actually changed or forged the word ^Whence' (the first word in the second sentence) into ^ Whereas,^ and left out the latter clause of the last sentence altogether ; thus rendering the whole obscure indeed ! (Com- pare the extract, as it stands in the pamphlet, n. 17, with the Precursor as last quoted.) 151. But pursuing Vindex farther, we find, that he has dis- covered from the extinct or sentiment in question, that it is the clergy who are there meant ! Whence, he concludes, that they will have to submit to scurrility and low abuse for prescribing laws, which they ivere directed to do by the convention itself! But, here Vindex altogether forgot to tell, that the clergy have never lacked loyal creatures, both willing and ready to lay that clerical delight, the delight of their soul, namely, the burden of prescribing laws to the laity, upon their own clerical shoidders ! But, as failher touching what Vindex here says, it will be observed, that he virtually calls the extract in question scurrility and low abuse; and, from which it may be seen, that, in spirit, he is in society or company with those of whom S'^e^eiiborg speaks, (see n. 149,) who treated with contempt j^d 'iiioigna- iion Faul s unpublished episile. But, of these it ig*' said,' that when ihey became convinced that Paul really was the author of said epistle, they apparently reverenced it to adoration ; and when Vindex becomes convinced that Paul really is the authoi" of the sentiment contained in the aforesaid extract, perhaps he will cease to call it scurrility and loiv abuse. 152. But, the indignation of Vindex against the extract in question, and thence against the writer of it, or rather against tJie sentiment or principle contained in it, thus against Paid himself, grows hotter and hotter ; for he alleges, that the writer of it, ' In the true spirit of a radical and leveller, fays claim to an equality that admits of no superior;^ and that ' To set up such a claim is |C7= contrary to the spirit of tiie gospel and ' contains in it the spirit of pride, self-intelligence, and love of notoriety,'' as things ' at the root of tiiat factious, cavil- ing disposition which so troubles this writer.' Here we are presented with a pretty fair specimen of the indignation and wrath of an old church priesthood. From tlris we may discover the tremendous effects of the lust of dom- ination in the clergy, namely : that it absolutely so blinds the eyes of their minds, as to cause them shamelessly to assert, tliat for men of the church as such to lay claim to an equality that admits of no superior, is contrary to the spirit of the GOSPEL ! Taking up the fond conceit that they are invested D. Art. 3.] Ji Supposed Revisit to the JEarth. 150 with authority from on high to arbitrarily guide the actions of others, their imaginations become so filled with the delirious phantoms and images of ghostly dominion and worshipful re- spect, in relation to themselves, and of trembling svBordination in relation to all others, that they pass over all those passages in the Word where the doctrine of co-ordination and equality amongst brethren are clearly taught, as with their eyes shut ! They read, it is true, the sayings of the Lord where he said, ' The lords of the Gentiles exercise authority over them, but it shall not be so amongst you ; but he that will be greatest among you, let him be servant of all.' They read, it is true, that the Lord ' look a little child and set him in the midst' of those who had been blinded for a moment with the deliriums of domina- . tion and si/6ordination, and who (after the manner of Vindex now) had /Acu contended for superiority, in order to teach them co-ordination. They read, that John, the best beloved of the disciples, in his epistles to the brethren, calls them by no other name than little children — and this, evidently to keep them in the doctrine of co-ordination, and thence in brotherly love ot charily — well knowing that co-ordination and brotherly love live^ 4?j^jdies together. But, although they read all this, and mucrfitjojfpi taken together wiih all ihat Paul taught in relation to c(J-oiMl^ation and equality in the brotherhood, still they lead all as the words of a pleasant song ; for they turn away, and, without a blush to mantle their cheek, assert, that to claim equality is contrary to the Spirit of the gospel ! and, that in such claim is contained the spirit of pride ! self-intelligence ! love of notoriety '. and lies at the root of faction and strife!— Whence, were the Lord himself, along with John and Paul, to revisit the earth, as in the days of their flesh, and preach essen- tially the very same doctrines they did while on earth before, yet so as not to be immediately recognized to be essentiall)' the same, in such case, it appears evident from the things above adduced, that the clergy would, as did the priesthood of old, cry out, 'away with such fellows, it is not fit that they should live !' The Jews, stirred up by the priests, called Paul a pesti- lent fellow, and a mover of sedition; but Vindex would now call him factious, cavilling, radical leveller! Diotrephes, who loved the pre-eminence, prated maliciously against John ; and Vindex, who now contends mightily for superiority, would doubtless at least assert, that he was both proud and self-intelli- gent! (pp) and, thus treating the members of the Lord's house- hold, how would he treat their Lord and Master himself? (pp) One of the ecclesiastical historians informa us of a certain sect, that rose up in the church, who maintained that the only way of salvation 160 Powers and Prerogatives. [Chap. VII. 153. It will hardly be denied, that the Jewish priests, who condemned and crucified the Lord, entertained the blind con- ceit, that they were clothed with power and authority from on high to silence, even to death itself, every doctrine derogatory to their unholy claims and supposed sacred order. Annas, and Caiphas, and John, and Alexander, and as many as were of the kindred of the high priest, being gathered together at Jerusa- lem, had Peter and John brought forth and set in their midst; — (Peter, who taught that God was no respecter of persons, and that according to the way that every member of the body of Christ had received the gift of God, [the Divine influx or pro- ceeding,] so he ought to minister to another, as good stewards of the manifold grace of God ; see 1 Peter, iv. 10 ; and John, who, from his love of mutual love and fellowship and co- ordination thence among the brethren, called them Utile cliil- dren, after the example of the Lord ; John, xxi. 5 :) — and being thus set, they were asked — (doubtless by Caiphas the high priest, who, before that, in relation to the Lord, had gravely given counsel that it was expedient* that one man should die for the people,) — by ivhat authority, power or name they, who were only laymen destitute of license or authority from the priesthood, had assumed such ground as to fill Jeruid&ib jcith their doctrine. (Compare Acts, iv. 7, with v. 28 ) ''it : t> But Vindex says, ' he has yet to learn by what right or privilege the lay buother assuines such ground as this ; — that is, Vindex, mutatis mutandis, like Caiphas the high priest, and in essential union with him, asks by what right or privi- lege the brother, who is only a layman, destitute of license from the clergy or priesthood, has assumed such ground as to publish, and thence to fill the church of the Neiv Jerusalem with his doctrine : (meaning the doctrine of co-ordination and equality involved in the extract or sentiment under considera- tion.) Therefore, of whose kindred is Vindex? Again : Caiphas the high priest expostulates wiih Peter and John virtually as follows, namely : that tilling Jerusalem with their doctrine had a direct tendency to cause the men thereof to believe that the blood of Clirist was upon [against] the priest- hood ; (that is, that the priesthood had rejected Divine truth itself ;) thus, that their doctrine had a direct tendency to pull is to imitate both in spirit and practice the example set \ry the Lord while in the world. Hut that thuir opponents said, that they were proud, heady, and high-minded fanatics, who proudly boasted of imitating even the example set by the Lord hiiiiscl/'; and who had forgotteii that 'Go(f residclh llic proud, and givelh g;racc to the humble." * That priests rather inquire after expediency than after righteousness and truth, see n. 48, article li2lb, note a. D. Art. 3.] Vindex and Cavphas. 161 down that [the priesthood] which they [Peter and John] were unable to build up ; and therefore, that they ought to consider whether they could not be better employed than (under the crude and wild notion of liberty of speech) in going about to confound the great distinction that exists between the priesthood and the people, so indispensable to the Jewish economy ; and, whether it were not better to lay down their arms of opposition, that is, keep their tongues quiet in relation to the name of Jesus ; and, at the same time, to cherish that kind sympathy and sweet charity, in relation to the errors and frailties of the priesthood, so congenial to the heart of every good Jew ; — But, Vindex also expostulales with the writer of the extract before noticed ' and those of a kindred temper,'' mutatis mutanr dis, essentially thus : That fdling the New Church with their doctrines of co- ordination had a direct tendency to cause the men thereof to believe that the priesthood had rejected the Divine truth in re- lation to that suliject, and thence to cause them not only to spurn the doctrines of subordination, but also to cease to support the priesthood ; thus, that their doctrine had a direct tendency ' to pull down that ivhich they are unable to build up T and there- fore, that they ' ought to consider ivhelhcr they could not be belter employed than, under the crude and tvild notion of lib- erty of speech, and equality or co-ordination, in going about to confound those distinctions^ and dignities so desirable to the clergy ; and also, ' lohelher it loere not better to lay down THEIR ARMS of Opposition,^ namely, their pens, those sm;ill but most irresistible species of arms, and, at the same time, * to cherish those kindlier sympathies and sweet charities'— that is, in relation to the errors and frailties of the clergy — ' so congenial to the heart of a good man'' — that is, a subordinate and submissively obedient layman; — Therefore, etc., (as be- fore.) Here, then, Caiphas and Vindex are brought into juxtaposi- tion ; and, as touching tlie justness of the process by- which they are thus posited, every reader czn see for himself who will take the pains to critically and rationally compare Vindex in the Precursor, vol. 3, pp. 63, 64, with Caiphas in Acts, 4th and 5th chapters ; and both with what has been adduced above. 154. To him who has attentively read the preceding numbers, and especially those of the present section, it must needs begin to appear manifest, that the clergy who have taken up the insane conceit, that they are invested with power and predestination or adaptation immediately from on high to teach, rule and exe- cute, independently of the people, aie, by the Word of the 14* 162 Powers and Prerogatives. [^Chap. VII. Lord, enclosed on all sides ; and shut up, as in a rock of ada- mant, so that no way is left them to escape or fly. ' How should one chase a thousand, and ttvo put ten thousand to flight, except the Word of the Lord had shut them up?* ' Their grapes are the grapes of gall ; and their wine is the poison of dragons, and the cruel venom of asps." (Deut. xxxii. 30.) The reason why those who take up that vain conceit are said to be so shut up, is from this, that when they go about to teach things in accordance with such conceit, their teachings are discovered, from the sevenfold light of the latter day glory, not to be wine, [truth,] but the poison of dragons, [the iiypo- crisy of the learned,] and the cruel venom of asps, [enormous falses.] But more especially from this, that, let them take which course they will to enact or enforce things in accord- ance with that conceit, they may, nevertheless, from the light noiv afforded, not only be met promptly by the sword of truth, but also exhibited in juxtaposition with the acknowledged ene- mies of the Lord. See n. 147 to 153; and especially 153, where Vindex, from claiming superiority , power and authority to call in question the 'right of privilege" of another to write his thoughts for the edification of his family, friends and breth- ren, is thence found to be in juxtaposition with Caiphas the high priest, and thence in rank and file with as many as are of the kindred of that high priest. 155. It should not be forgotten, that along with the arrogant pretension of being invested with autliority from on high to rule and guide the laity, independently of themselves, is always claimed superiority and pre-eminence ; that is, he who insanely pretends to the former, never fails to lay claim to the latter. Whence, it should not be accounted a new thing under the sun, if tiie names of those who nojc contend for equality amongst brethren ' should be cast out as evil,' Tlie brethren who had been taught co-ordination by the Lord himself, by means of a little child, claimed an equality that admitted of no superiority or pre-eminence. But, Diotrephes claimed a superiority or pre-eminence that did not admit of equality; and, therefore, became filled with larath and indignation against the brethren for presuming to claim equality, and thence * cast them out of the church.' (Compare Precursor, vol. 3, p. 6t.) The devil, it is said, will be at peace with all who will acknowledge his pre eminence or superiority, and thence full doton and worship him. Whence it may be seen, that the reason why Diotrephes became filled with wrath against the brciliren and thence cast them out of the church, was because they would not acknowledge him as pre-eminent or superior; nor give him that rROPr". nr- SPECT, falsely so called, after which he lusted. D. Art. 3.] Spiritual Incest — what. 163 156. The Lord alone, then, is ihe husband and head of the cluirch; and the church, from corresponding rehuions, is his irif'e and boda, consisting of many members, equal and co- ordinate wilh'respect to power and authority from the liead on high, allliou!i!i of different gifts, according to tliat coveted by each respectively; the most excellent (not the most antiiorita- tivc) of which is that of charity. (See 1 Cor., xiii.) Whence it is manifesily contrary to order, for the church, who is the bodi/ of which the Lord is head, to elevate or advance one of her'membcrs by awarding to him power, authority and influ- ence [influx] to rule and guide her actions; seeing tliis would be to advance and setup for herseli another head besides Christ. Nay, such atlvanccment manifestly involves in it, that the mem- ber advanced, allliough a son of the church, may nevertheless take the place of the husband and head of the church, and thence also, that he may, through or by the ivay of her body, become the progenitor of other heads, husbands, or priests; and these again of others, in an endless succession J / The paind clergy, it is true, called the church iheir spouse or wife, (concerning which, see n. 55, articles 20, 21, 22,) and, consist- ently with this, they asserted, that priests were essential to the production of others ! Whence, it may be seen, that the origin of that invention of the devil, called ^thc priestly succession,' had its rise with raising up, elevating, or advancing one mem- ber above another, by awarding to him authority and pro-emi- nence. Not only so, but from this it may also be seen, that the priestly succession is no other than a necessary effect resulting from the conjugial relation claimed as existing between the priest and the church — from his claimhig to be, or from his being made the head and husband thereof! But the man of the New Church, being specially taught that the Churcli is his Mother and the Lord his Father, will therefore ever look upon Xhe incestuous relation just noticed, as an ^abhorrence to all Jlesh.' Nay, he will thence plainly discover, that they wlio go about tj teach that the church cannot bring forth her ministers without the aid of priests who are of the succession — that is, without the aid of priests who were spiritually begotten as suck by other priests — are none other than they who would violate and thence corrupt the church, the Jerusalem which is above, and the MOTHr.u of us all ; by advancing and setting up priests as her husband and head, instead of the Lord alone; — as did the Roman Catholics long before them. 157. But, says one, the circumstances are changed from what they were when the New Church called forth J. Hind- larsh and /. Hargrove to the ministry. That this is indeed 164 Powers and Prerogatives. [Chap. VIT. true, is acknowledged with deep regret. Nay, we acknowledge, tliat when the church, from awarding power, authority and influx to priests, (see Precursor, vol. 2, p. 10,) looks up to them as to a husband and head, and thence to a priestly pro- geny in succession from such husband or head, that her cir- cumslances become thence altogether changed from what they would have been had she remained true to the Lord alone, and continued to look up only to Him for a supply of ministering servants. But, supposing the circumstances of the New Church have indeed become changed, as just noticed, are we therefore to conclude, that Divine Order, thus that God himself has be» come changed too, so that He only ivinks at the changes of His Church — so that He actually approves of all her inconti- nency and falseness in relation even to Himself? Must Divine Order notv indeed adapt itself to the circumstances into which the church has fallen, by departing from what she acknowledges was according to Divine Order, or rather, Divine Order itself? So far from Divine Order changing, so as to become adapted to the changes and ineontinency of the church, the reverse is rather taught in Hosea, where the Lord says, 'I will visit upon her [the churchj the days of Baalim, wherein she decked her- self with ear-rings and jewels and went after her lover and forgat me. Therefore I will cause her to be brought back into the tvilderness, and will there speak to her heart, and I will give her her vineyards from tlience, and the valley of Jlchor for a door of hope; — (that is, the trouble of Achan, who trou* bled Israel, by saving from the general destruction of Jericho a goodly Babylonish garment, and a wedge of the gold thereof; see Josh., vii.;) — and from that day [state] she shall call me Mil Husband. (See Hosea, ii. 13 to 16.) AV hence it is mani- fest, that instead of Divine Order adapting itself to all the changes of the church, so as to agree therewith, it brings back the incontinent church into the wilderness, and into the valley of trouble, to give her thence her vineyards, [the affection of truth,] and thence a door of hope. Thus we see, that Divine Order changes not, but is as eternal as God himself, from whom all order Hows ; But, it is granted on all hands, that the act of the men of the New Church, in calling forth and co-ordinately ordaining James Hindmarsh and John Hargrove into the ministry, was not only in accordance with, but was also a manifestation of Divine Order ; Therefore, it follows from the premises, that in so far as the New Church now, in providing her ministry, departs or haa departed from the order at first adopted, so far she departs from Divine Order itself. D. Art. 3.] One fVrong Jusliftjing Another, 165 158. A\'lieu men have departed from Divine order, it is pre- posterous to tall; of the circumstances into which they have thence fallen, as bein^ sufficient to justify them in eternally de- parlinn^ farther and farther from it ! The principle from which such mode of justification flows, as ultimated in legal phraseolo- gy, is called, ' A man.s taking advantage of his own wrong ;^ whence, it is applicable to almost ever}' species of wrong perpe- trated on the face of the earth. The holder of trembling slaves, armed with ivtiip and scorpion — as well as he who strikes Jiands tvith him, justifies him, communes ivith him, and who wishes him God speed, (not when he comes to bring good news, peace and good ivill to all men, without exception, but) when he comes with the wrath of a demon to re-enslave such as may for a moment have escaped from under the merciless rod of his oppressor — will, each of them, grant that originalh/ it was ac- cording to the order of God, that all men should be free and happy. But, not satisfied to let the subject rest there, they will also gravely inform you, that circumstances have become mightily changed since the beginning; and that we must now act in accordance with the circumstances under ivhich ice have fallen. Nevertheless, what is all this, but seizing upon cir- cumstances resulting from a departure from Divine order, so aa thence, ifpossible, to justify ourselves in departingyor^//rr and farther from it? Nay, what is it but the oppressor taking ad- vantage of his own ivrong? 159. But, it is farther to be known, that, besides the authority, power, influx and predestination [adaptation] claimed from on high, independently of the laity, by the clergy, — besides the pre-eminence, headship, husbandship, conjugial relation to the church, and the succession thence, (see 155, 156,) along with sll (he circumstances thence resulting, involving the order of disorder and adherence to it, claimed by the clergy, (see n. 157, 158, and Precursor, vol. 3, pp. 161 to 165,) — it is also claimed in their behalf, that the laity should not only award all such powers and prerogatives to them, but also, that the}' should relinquish to them all right in relation thereto by a formal act! (Compare Precursor, vol. 2, p. 322, art. 5; and vol. 2, p. 10.) But, as touching such relinquishment, let it be noticed, that there are no other powers appertaining to man than those of his soul or spirit, and those of his body thence. Those of his spirit consist of freedom and rationality, involving freedom in spiritual things — the things cf goodness and truth, of charity and Aiiih — and which things are exhibited in the body in speech and action. Whence it is evident,' that because freedom in spiritual things involves in it such things as goodness and truth, 166 Powers and Prerogatives. [Chap. VII. etc., it therefore can never be relinquished to the clergy, whether by a formal act or otherwise, except it be by priest-ridden pa- pists, or other servile souls making one with them. Nay, even speech and action, although of the body, tlius external, is never voluntarily relinquished but by the vilest of slaves. It is true, indeed, that, for the sake of peace and protection, men may rationally place those external powers under the con- trol of the civil laws of the land ; yet, in such case, tiiey nevei relinquish them, much less those of the spirit, involving free- dom in spiritual things. To which it may be added, that, because the freedom of man in spiritual things, which remains inviolate, embraces every conceivable thought, speech and ac» lion, not in opposition to the civil laws of the land, therefore it is, that when the civil laws of the land are so framed as to pro- tect every man in the peaceable enjoyment of his religion, it results that, with a good man, freedom in spiritual things em- braces the power of willing and thinking, of speaking and acting, without the control of any external restraint whatever; — and which power, as above suggested, so long as man remains per- fectly rational, he never can relinquish, whether to the clergy or others, by formal acts or othericise. 160. From the light of the New Jerusalem, descending from God out of heaven, we discover, that to rule in the church is to argue with and convince those, who are in falses and evils in the church where the Word is; (see Ap. Ex., n. 726 ;)— • that riding (or feeding, which is the same thing,) is to teach } (ibid.;) — that there are none who exercise any arbitrary author- ity in the kingdom of heaven, inasmuch as there, ?io one'in his heart acknowledges any above himself but the Lord alone; (see n. 735 ;) and tliat witli those who do not suffer themselves to be compelled in things of religion by means of threats and punishments, (involved in ecclesiastical laws,) there is an inter- nal in their worship; but not so with the papists or others who, like them, suffer themselves to be compelled in things of reli- gion by papal bulls, or by ecclesiastical laws, which are virtually the same thing ; for these have nothing of internal in their wor- ship. (See Divine Providence, n. 136.) But the things here adduced from the light of the New Jeru- salem, are in strict accordance with what the apostle of the Gentiles taught the Corinthians, where he declares, that they [the apostles] had not dominion over their faith, and that it was by fulh they [the laity] stood ; seeing the apostle by this teaches, that to take away a man's faith by means of clerical authority, power and influx, supposed to be from on high, or, what is virtually the same thing, by means of ecclesiastical laws, D. An. 3.] True Dignity and Dominion. 167 involving tlireatenings, censure or punishment, and you leave him tvitliout foundation whereon to stand. Not only so, bul the things above adduced are also in strict accordance with the same apostle, where he so often teaches that the power where- with the apostles were endowed was not given them for de- struction, nor yet for execution; (that is. the performance of executive duties ;) but for edification. Therefore, taking the things here adduced in the complex, it becomes manifest, that clerical prerogative, although expressed by the high sounding terms of authority, rule, power, influx, predestination, [adapta- tion,] etc., amounts to nothing more tlian the simple preroga- tive of ministering and serving in tiie work of edification or TEACHING. And here let it be noted in a book, that in this work lies that true dominion which the presumptuous and self-wilted of the clergy despise ; and in this work is contained Uiat dignity of which ' tkey are not afraid to speak evil.' (See 2 Peter and Jude.) Whence it farther becomes manifest, that the apostolic authority, dignity and dominion here treated of, is as opposite to that which the sctfwilled (that is, those in the love of self and the lust of digniiy and dominion tlience) seek to obtain, as heaven is to hell, or light to darkness. 161. Again, from llie light of the Holy City, the New Jeru- salem coming down, we discover, that the clergy wlio from the love of self are thence in the lust of superiority, pre-eminence, dignity and dominion over the things of heaven, are represented in Isaiah, xiv. 4, by Lucifer, who is there exhibited as saying, ' I it'ill sit on the mount of the convention in the sides of the north' — ^ I will he like the Most High;' (see Last Judgment, n. 54 ;) — that the clergy of the convention in the western quarter devise nefarious artifices to keep the people uruler the yoke of their sway — nay, that they force men to submit to that yoke ; (L. J., 58;) — that all those who consulted on the best modes of keeping the people in blind oledience were hurled into a gulf deep and yawning beneath and around them, there to reap correspondently what they had sown; (L. J., 60;) — that ^he consultations of the whole Babylonian race tend to this only, that they may dominate not only over heaven, but also over the earth, and to effect which they continually devise and hatch new laios and doctrinals ; — that it was granted to hear certain primates or heads of the clergy in convention consulting about a doctrine which was to become a law to the laity, and which, though consisting of several articles, tended in each of them to one thing, that is, fraudulent dominion over the heavens, [the things of faith or the faith of the laity,] and the ascription of power to themselves and little or none to the Lord} — that 168 Powers and Prerogatives. [Chap. VII. such articles were therefore dictated from the deepest hell ; (L. J., 5S;) — that to rule by means of religion, is to rule over the spiritual lives of mc7i ; — that to use Divine things as a means to rule, is the essence or principle called Babylon; — that in so far as the love of riilino; prevails in the man of the church, so far hell reigns; — that it is from the love of ruling in the clergy that tlie vulgar are taught that they have life eleinal in the faith of the clergy, thus not in their own faith, but in that of other moi; — that it is from the same love that the vul- gar are taught that they must cause tlieir preconceived opinions to submit to clerical dictation; (compare Precursor, vol. 2, p. 10;) and, finally, that those in the love of ruling place all wor- ship, llius the essential of it, in a devout external, namely, in external morality , mode or manner, or in rites and ceremonies. (SeeL. J., n. 54, 55.) From all which it becomes quite evident, that the nature of the power, authority, pre-eminence, dignity and dominion of the clergy, flowing from the love of self, and which manifestly makes one with all that is contended for by the clergy at this day, is as difl'erent I'rom that of those tilings — called by the same name — displayed and exercised by the true ministers of the Lord from the love oi teaching and edifying, as heaven is from hell ! (See number just preceding.) 162. Let it llien be asked, to what end is it that we read in the heavenly doctrines the passages adduced in the numbers just preceding, if we refuse to be thence admonished so as to be profitted by them, or even so as to take shame ? Shall we indeed suppose, that liiC things of heaven and hell, along with the judgment of the consummated cliurch, have all been dis- played before the men of tlie New Church for no other purpose than that, after looking hastily at them, they might, instead of doing tiiem, go away exclaiming, O ! how wonderful ! how learned! how wise! how honored ! Shall the heavenly doc- trines of the New Jerusalem be indeed to New Church men as children sitting in the market-place, complaining to their fel- lows, saying, we have piped to you and you ivill ??o< dance, we have mourned to you and you icill not weep ? Shall these doctrines be treated similar to the way of which Ezekiel speaks, namely: 'They come unto thee as the people cometh ; and they sit before thee as my people, and they hear thy words, but they will not do them ; for with the mouth they show much love, but their heart goeth after their covetousness. And, lo ! t^ou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear tliy words, but go away and do them not?' (.\x.xiii. 31, 32.) D. Art. 3.] Piping to those who will not Dance. 169 Shall all that has been exposed to the view of men and angels, from tiie unfolding and opening up of the book of the Lord, (heretofore sealed with seven seals,) in relation to the pride, the arrogancy, and the lust of domination in liie clergy of the consinnmated church, their judgment and correspondent hells, be no otiier to the men of this generation than the piping of children to those who will not dance, and their mourning to those who will not iveep ; or, than the words of a pleasant song or story to those who are determined not to be thence admon- ished? They who vamly suppose that tlie lust of dominion over the things of heaven, thus over the faith of the laity, can never have place in any man professing the -faith of the New Church, must of necessity esteem all that Swedenborg has written and unfolded in relation to that subject none other than as a pleasant song, or as the words of one that has a pleasant voice and can play well upon an instrument! If clerical dom- ination belongs exclusively to the old church, and can never find a place whereon to rest the sole of its foot in the new, — if every professed receiver of the heavenly doctrines 'will love the truth jor its ow.v sake,'' — if no priest or clergyman whatever who has once gotten witiiin the pales of the New Church, whether by climbing up, or otherwise, can ever have any con- ceivable inducement for exercising any other dominion than that which is grounded in love to the Lord and charity towards the neighbor, and which is thence ultimated in nothing more than in teaching and edifying, — if it be ' impossible that false doctrines _and arbitrary rule (that is, the love of ruling from the love of self and the lust of dominion thence) can ever have place in men who call themselves by the tide of tlie clergy of the New Church, — namely, if each or all these things be so — nay, so much so, that one supposing that they might be other- wise ought to be looked upon as one who had no pretensions to the character of a New Church man, (compare Precursor, vol. 3, p. 27, first column,) — then the question comes up with irre- sistible force, namely: to what end were all those pages in the heavenly doctrines of the New Dispensation written — which serve to unfold the mysteries of Mystery Babylon — the Moth- er of abominations — but especially those whicli serve to unfold and expose the mysteries of clerical power, authority, superior- ity and domination thence ? 163. If it were indeed true, that it is utterly impossible for men, who claiiu to be of the clergy of the New Church, to act from a principle grounded in the love of self so as thence to introduce arbitrary rule and its oppressive consequences into the church, then it follows, that all that is brought into light, 15 170 Powers and Prerogatives. [Chap. VII. and exposed in these latter days, in relation to clerical domina- tion, is of no more real use to the New Church, than so many pages of blank jiaper .' Such things could not be written for HEit admonition upon whom the ends of the world have come ; seeing, that, according to the supposition, it were impossible for her to go astray in that direction ! Nay, farther, in such case, things brought into light respecting the domination of the clergy of tlie consummated church, would be to the clergy claiming to be of the new, comparatively, like an antiquated race of beings whose obsolete customs and manners it were utterly impossible should ever be again revived. Is it not evident, that, if it were indeed true, that the love of self and lust of dominion thence could never obtain amongst men claim- ing to be of tlie clerg}- of the New Church, it would necessarily result, that so far as regards clerical domination, the church may siifely fold her arms, ' be at ease in Zion,' ' trust in the. mountain of Samaria,' ' put far away the evil day,' and ' lie down upon their beds of ivory^ to sleep soundly and securely? (See Amos, vi. 1 to 4.) Nay, rather, in such case, might she not share the bed [doctrine] with Axtixomians, and with them sleep on ; seeing these, from the insane belief that they have been elected from eternity to be citizens of the New Jerusalem, 'FEAR NO COLORS?' Whence, it becomes plain enough, that the principle from which it is said that neither false doctrines nor clerical domination can ever be preached or exercised in the New Church, makes one with that from which not only Cul- vinistic predestination, but Catholic infallibility also was first drawn up from the abyss, and afterwards hatched out by clerical ecclesiastics in council or convention assembled. But it should be known, that, for a man to turn from, the abomina- tions of infallibility and predestination, and yet to cleave to the principle from which both alike flow, is, comparatively, as if a man in flying from satan should fall into the snare of the devil, and thence be led captive by him at his will. Therefore, from tlie complex of tlie things adduced in relation to clerical power, autliority, rule and domination thence, it is justly concluded, that the things developed and unfolded in relation thereto, were not for the useless use of exciting astonishment and wonder in tlie men of the New Church, nor for that oi' delighting them as with a pleasant song, nor yet for the purpose of piping to the church, without intending that she should ' go forth in the dance ;^ but, contrariwise, to the end that she might see what is in opposition to, as well as in agreement with Divine order; and that, in seeing this, she might thence be admonished, so as to apply the things written to Iver own state and case ; and thence D. Art. 3.] Original Position and Proceedings. 171 to become instrumental in the ivork of her own regeneration and nalvation. (Compare with Boston Magazine, p. 336.) 164. Tlie men of the New Church, like the disciples at the day of Pentecost, were originally of one accord [co-ordinate^ and in the same place ; tlial is, no one claimed superiority and thence elevation of place, rank, or degree ; no one claimed pow- er, authority, influx, or predestination from on high, independ- . ently of the rest, to teach and preach, lead and guide, reign and rule. Ordination, wiili every other function, duty and use ap- pertaining to the church, were all iield co-ordinal eli/ and in common ; none acknowledging any superior but the Lord alone ; and, being thus gathered together, namely, in the same place, as just slated, the kingdom of the Lord was with them, and the Lord himself in their midst to bless them! Such being the case, we accordingly find, that, in A. D. 1787, a few recipients of the Xew Dispensation, in London, agreed to meet together for reading and conversation ; and that, wiien their number had amounted to Twelve, they agreed to cast lots, in order to deter- mine who s\\on\d perform the office of ordination, viz: in order to determine who should ordain James Ilindmarsh, whose or- dination of heaven they had already acknowledged. The result of the transaction was, that the lots fell upon Robert Ilindmarsh, the son of the aforesaid James, who accordingly ordained his father, and wiio himself, although never ordained, became a distinguished writer and preacher in the New Church. Thus far, all t!)e bretliren are co-ordinate — of one accord and in the same place. Five years after this, (1793,) we find, that Mr. fVilmer preached in Ba'limore with zeal and great effect, al- though unordained by a New Church minister ; and, after this, that John Hargrove zvas ordained a New Cliurch minister, in the same place, by the laying on of the hands of the laity, namely, of the hands of persons appointed by the society for that purpose. These circumstances are strongly indicative that the Baltimore brethren, like those of London, were all of one accord and in the same place, (qq) (See Precursor, voL 2, pp. 274, 275, 276.) (f/9) In allusion to the above transactions, the language of the New Church ministry runs thus: ' One of two modes of ordination must ob- taii) ; we must either acknowledge a regular, continuous descent of the ordaining power, tlirough the Catholic and Protestant churches, and an nt;nEDiTARY priesthood, or we must look to the people in tlieir primary assem- blies for a legitimate cliristian ministry, and continue to follow out the PLAN in Uie spirit and MODE in wldch it at first began. If we adopt the former mode, viz : a priesthood in succession, and recognize no other or- dinations as legitimate, we regard the New Church in no other light than as a c jyitinuation of the old, and not as separated from her by a discrete 172 Powers and Prerogatives. [Chap. VII. 165. But, that the measures by which an old church priest- hood became lifted up and established in the New Church, and this to such height as to claim that the authority, power and influx of priests were from on high, — that priests are divinely appointed to the priestly office, independently of the people, — or, what is virtually the same thing, that • the measures standing in hostile array against freedom in spiiitual things ; against the heavenly doctrine of co-ordination ; against equality that admits of no Diotrephesian superiority or pre-eminence, and against looking to the people in their primary assemblies for a legitimate christian ministry, — might be brouglit into light and exposed, it is hereby designed to far- ther glance at some of the things recorded in the annals of the New Church. And, in the first place, we find, that, in 1816, (31st of December,) Maskell M. Carll was ordained by J. Har- grove to be a PRIEST and minister of the First New Jerusalem Church in the city of Philadelphia, with power, under the au- thority, and at the request of the church, and in the manner, and under such restrictions as it might PREscRinE, to ordain o\hev priests and ministers of the New Jerusalem Church. By this transaction the church exhibits herself as in the vigor of youth, and as determined to retain the power wherewith heaven had blessed her, in her o?m hands, so that she might thence govern and gird herself, as of herself, from the Lord. Whence, this her state is represented by Peter, when in the vigor of youth, to whom the Lord said, ' When thou wast young, thou girdest thyself, and walkedst whither thou wouldst; but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee and carry thee whither thou wouldst not.' (John, xxi. 18.) Naj', tliat the church, in the times of which we are speaking, asserted her rights, girded herself, and toalked whither she would, is evident from the form of ordination then used, and which reads as follows : ' By virtue of the authority vested in me, I hereby ordain you, with power, under the au- thority, and at the request of the society in C. P., and in the manner, and under sucli rules and restrictions as they [the so- ciety] may prescribe, to ordain .other priests and ministers of the New Church.' — '/n some cases the form was varied, so as to leave out the authority to ordain others.^ From the meas- ures or things thus far adduced, it is evident, that the dominat- ing principle, indicative of an old church priesthood, had as yet no place whereon to rest the sole of its foot in the New degree — nay, we regard the New Church as a sect of llie old, which we believe has passed away ! wo fall into tlie absunlity, that a living church can be derived continuously from a dead carcase, around ichicli (fie eagles are gallicred,'' (See Precursor, pp. 290, 291.) D. Art. 3.] Clerical Measures in 1817. 173 Church, and that the power of ordination was co-ordinate with all the brethren. (See n. 45 to 55; and Precursor, voL 2, p. 290, and vol. 3, p, 137.) 166. Not losing sight of the main object, namely, the meas- ures by which an old church priesthood became elevated and of great power in the New Church, it must be remembered, that on the very next day afier the ordination of M. M. Carll, [January 1, 1817,] a meeting of members of the New Church was held in Philadelphia, (J. Hargrove in the chair,) wherein it was unanimously resolved, that a general convention or coun- cil should be held at the New Jerusalem Temple, in the ciiy of Philadelphia, on the 15th of May the same year, QlBlT,] in order to consult upon the general concerns of the church, and (as it would seem) specifically on the subject of ordinations, which not only claimed the early attention of the clergy, (Pre- cursor, vol. 2, p. 291,) but tvas kept steadily in view for many years, until, finally, 'rt standing rule' was adopted in relation to it. (Precursor, vol. 2, p. 305.) Accordingly we find, that, in this Jirst convention, it was resolved, that a committee of clergy and laity be appointed to enquire whether it be expedi- ent to establish any, and if any, what general regulations for the ordination of mini'sters in the New Church; and that they make report to the next convention ! Mark, also, that at this same first convention, it was resolved, that, 'As the churches of Baltimore and Philadelphia had hitherto exercised the power of ordaining ministers with great discretion, therefore the appli- cation of D. Powell (who had presented himself as a candidate for ordination) should be referred to Messrs. Hargrove and Carll, the ministers of those churches !' Here we see, that in the very first council or convention of the New Church, that measures were taken to elevate the crest of an old church priest- hood. For why was it submitted to a committee, consisting one-half of the clergy, \o prescribe laws, rules or regulations for the ordination of ministers in the New Church ? Was it not because the co-ordinate mode, already in use, ministered no- thing to the lust of superiority, of pre-eminence, or to that dominating principle which is as the very soul or life of an old church priesthood? Why was the ordination of L>. Powell referred to Messrs. Hargrove and Carll? Was it not because its reference to all the brethren, as being of one accord [co- ordinate]] and in the same place, would not have indicated that the clergy were in a different and more elevated place than the rest of the brethren ; and therefore, would have been very wounding to the pride and self-conceit of an old church priest- hood? 15* 174 Powers and Prerogatives. [Chap. VII. 167. But, pursuing the measures before spoken of, we find, that in the general council or convention, held in 1818, the following clerical prescriptions were reported by the committee appointed by the convention preceding, namely: 'In order to guard, as far as possible, against the introduction into the ministry, of persons who do not [in our judgment] possess sufficient qualifications to render the sacred office of the priest- hood respected, it is strongly recommended to the convention, to express it as their desire, that no person shall be ordained to the ministry, under the sanction of the church at Baltimore or at Philadelphia, without the approbation of the ministers of both these churches !' » — Laymen should confine their labors to the reading of the Word, the Lord's prayer, and to such other things as are known to [us to] contain the orthodox sen- timents of the church.^ — ' The laity do not receive the Divine influx with the same /JO?<.*er, nor in the same measure into their minds, that the clergy do into theirs.' — 'None ought to teach truths but ministers appointed to teach' [by us who are of the clergy as above suggested.] — ' We protest against the practice, which we have somewhere heard to have existed, of the ad- ministration of the holy sacraments by laymen ;' [that is, by men whom they have not ordained.] — ' We conceive this to be a dangerous precedent, fraught with more injury to the cause than can be readily imagined,' etc. (See Precursor, vol. 2, p. 292.) Such being the prescriptions delivered and reported to the convention, the result was, that a resolution or decree was forthwith passed, that 'No person shall be ordained to the min- istry of the New Church, under the sanction of the church at Philadelphia or at Baltimore, without the consent and approba- tion of the ministers of both these cliurches !' As touching all wliich, let it be first observed, that tlie prin- ciple contained in the above clerical prescription may justly be exhibited as follows, namely : that the churches of Baltimore and Philadelphia, being prior in point of time, both in regaid to their organization, and to their setting up the (so called) sacred order of the priesthood, therefore, that all other churches ought to be in subordination, and thence to bow with respect to that sacred order — thus essentially to an old church priest- hood — so as to constitute it the judge of who are qualified or unqualified to minister to them the TVord of Life, or, otherwise to remain unsanctioned by the churches at Philadelphia and Baltimore ; and thence excluded from their fellowship. But, because it is evident, that all other churches or societies had an equal right to originate and set up their own ministry, with the churches aforesaid, therefore it is also evident, that the D. Art. 3.] The Report of 1818 Analyzed. 173 principle jiisl noticed is grouiuled in tlie hist of domination — at war with co-ordination — and utterly false. Nevertheless, it appears, tiiat the exercise ol' equal and co-ordinate rights by tlie men of the church, being that which the clergy of the churches aforesaid dreaded more than death or the grave itself, therefore it was, that they proceeded to add, that laymen (mean- ing whomsoever they had not consecrated to be priests) should confine themselves to the orthodox sentiments of the church; that is, to the sentiments of the clergy ; boasting, at the same time, of the superior illustralion of the clergy, (meaning them- selves ;) and then declaring that tliey have somewhere heard to have existed the administration of the holy sacraments by lay- men.' From ail which, a pretty fair specimen of the ways, means and measures devised by the clergy, whereby to elevate themselves to become superior and pre-eminent, to have power and dominion, is atlbrded and exiiibiied. And not only so, but, we regret to say, that from the resolution passed in con- vention, as above noticed, the clergy succeeded in causing the men of the church to apparently assist them in elevating the crest of an old church priesthood in the New Church of the Lord ; and, at the same time, in apparently binding or girding her with the false principle just noticed ; whatever unrecorded resistance she, at that time, may have made against it. ' Jiict when thou shalt be old another shall gird thee and carry thee whither thou woiddst not.'' (John, xxi. 18.) 168. With a view to the measures under consideration, we find, that in 1820, in convention, the committee which had been appointed in 1817, and which, as we have seen reported so notably in 1818, now reported, that they were not ready to fully report, and were continued; and, that the journal of the convention for 1821, takes no notice of any report from that committee ; but that in 1822, a committee, which had been previously appointed to take into consideration the best means of disseminating and promoting a knowledge of the doctrine of the New Jerusalem, made a report, closing with several resolu- tions, in relation to the qualifications of ministers, which be- came standing rules of order, (rr) (rr) Wilkins in his Letters observes, that in \&22, the priesthood in the New Church was exhibited as follows : ORDAINING MINISTERS. MINISTCRS. LICENTIATES. J. Hargrove, A. Hurdiis, Samuel Worcester, M. M. C^arll, D. Powell, Thomas Worcester, Dr. Beers, R. H, Goe, Nathaniel Holley, C. J. Doughty. Thomas Newport. 'Here we see, in the full tide of apparently successful experiment,' that abominalion of an old church priesthood called Ei-jscoPAcy, involviog 176 Powers and Prerogatives. [Chap. VII. Nevertheless, it appears, that the attempts of an old church priesthood to gird upon the neck of the New Church the yoke of subordination, had hitherto been rather unsuccessful; and, that her being thence girded, as suggested in the number just preceding, was rather an appearance than a reality; for, not- withstanding the wise prescriptions of the clergy in '18, along with their hobgoblin cry of having someivhere heard of men presuming, Mordecai like, to occupy a place in the king's gate without bowing to them and reverencing them, fsee Es- ther, iii. 2,) yet we find, that in '21, the men of the New Church in convention rosolved, that 'with respect to church discipline, every society should be left perfectly free to adopt such laws of government as such society may deem proper to its own state and circumstances; and that, in '22, they resolved, lhat their brethren in the Western country might form such district conventions as in their judgments might appear best. Whence we see the New Church girding iierself thus far, and walking wJiilher she woidd in defiance of an old church priest- hood. (See the .lournals.) 169. But the clergy, longing as it were with groanings un- utterable, to have it acknowledged that their power, authority, influx, adaptation, etc., was immediately from on high, and not from the people, and, consequently, to seize upon tiie dominion over the heritage of the Lord, could do no otiier tlian nauseate the spirit or principle of co-ordination, manifested in the reso- different degrees of external, worldly and invidious distinction. And not only so, but, as if the clergy, then claiming to be of the New Church, iiad been the genuine successors of Aciian, and had therefore, each of tliein, STOLEN a goodly Babi/limiun garment, (seen. 157,) ' it was customary,' says VVilkius, ' for the clergy to make use of the ckricul dress which is used in the Episcopal iliurcli. The surplice, gotvn, Ijands, etc., worn by them rREcisELv after the manner of the [consummated] Episcopal churc/i.^ Nay, farther, the clergy ciiiiming to be of the New Cliurch, throuijh the instrumentality of one of their supposed sacred order, ac- knowledge all, yea more than is here laid to iheir charge! For they thence acknowledge, that they used a liturgy, aftrr the manner of the Episcopal cinirch; that they ado|)ted ihe satne ceremonials, su<:h as rising wyj and Icneeling down in certain parts of the service; the dress o( the priest, (tlie goivn and other Habylonian parapharnalia;) the reading of the service in one place, and the delivering of the sermon in another, along with the rule requiring written sermons, as well as outward degrees of dignity I' And the reason assigned why they stole so many rags, patches and gaudy trappings from the mother of abominations, is, (strange to tell !) ^because it was thmighl that such things were as orderly and itEsrECTADLE as any; and from a strong desire that the first public [clerical] ministra- tions of the New Church should, by their i-ropriktv and decorum, silence oppositimi and ridicule.'^ (Com[)are with Precursor, vol. 3, p. 23; with Boston Magazine, p. 334, and with n. 18, articles 1:2 to 16.) D. All. 3.] Clerical Proceedings in 1823. 177 lulions of 1821 end '22; (see number just preceding;) whence we Hiid, tliiU in 1S23, aiioiliei c^iiimiltee was appointed, (con- sisting ol' one of the chirgy and two of the laity,) to draw up rules ol" order for the regulation of future conventions; and to report at tiie next convention; — and that, accordingly, in 1824, (in convention,) they reported, that ' Until it be deemed ad- visable to change the nature and character of this assembly, it will be iinnecessary to form a specicd code of laws! (Sec the Journals for these years.) Here we see the church again gird- ing iierself, and walking forth into the wide fields of gospel freedom, and bidding defiance to the nefarious schemes of an old cliurch priesthood to gird upon her fair neck the yoke of subordination, by means of their tradiiions and commandments of men. The report of this conimillee being interpreted, is this : that until the New ('liurcli convention becomes changed into an old church legislative council, thus into a worldlij sanc- tuary, where the strife is who shall be greatest, no other laws tlian the laws of God, laid in his Word, are needful or neces- sary ! 170. Nevertheless, the ambition of the clergy, it seems, would not sutler tliem to let things rest according to the report of 1821; and, seeing no way to obtain that power, authority and dominion they so much lusted after, but by the way of ecclesiastical laws of church government, therefore it was, that, in 1825, a committee (consisting of four of the clergy and four of the laity) was appointed to take into consideration the subject of organizing the convention, and also the several church- es of the New Cliurcli, in this country, into some form of eccle- siastical government. This committee, under tlie mfluence of tlie clergy contained in it, reported (on the next day) that it was ' sensible that some 7nore definite mode or order of ecclesi- astical government than that existing, should be adopted by the convention ! and therefore, that the several societies be re- quested to send in by tiieir delegates, or otherwise, to the next convention, their sentiments upon the rnode of ecclesiastical government to be adopted.' Here observe, that when men lose eight of the laws of order, according to which the Loid has established and governs his cliurch, they straightway are prompt- ed by those feelings called sensible or sensual, to grope after some more definite mode of government in the church than that existing and which will exist forever. When the heart of a man departs from the Lord, the consequence is, that he puts his trust in man, and mai^s'the more- definite arm of flesh his stay! Whence, in so far as the New Church adopted the re- port in question, in so far she apparently suflfered herself to 178^ Powers and Prerogatives. [Chap. VII. become girded and led by an old church priesthood. But, at the same time, as if to mak» amends for the appearance of yielding to the schemes of the clergy, she resolved, that ' A can- didate for ordination must present himself before the church in convention, and there receive oidination ; otherwise the candid- ate shall present a cerliticate of approbation frotn the conven- tion to any one or more of the ordaining ministers, and then receive ordination at his or their hands.' (See Precursor, vol. 2, p. 305.) Thus far we see, tliat the essence of ordination was co-ordinate u-ith all the brethren; and that the clergy were of no particular use in the case, except to perform the ceremo- nial or mechanical part of the service. Tiius also, tliat hitherto the church girded herself, and walked whither she would in perfect freedom. 171. Bui, pursuing those measures calculated to elevate the crest of an old church priesthood in the New Church still far- ther, we find, that in 1826, as if the clergy had been infected witli the itch of ecclesiastical late making, as with the Egypti- an botch, another committee was appointed, (part clergy and part lail}',) ' to consider the propriety of establishing a more orderly form of ecclesiastical government ; and particularly as it relates to the clergy.^ Here the same subject as that pro- posed last year, is to be again considered ; but with more espe- cial reference to the subject of tlie clergy. Whence, the com- mittee accordingly reported, that they were aware of the anxious desire of the brethren to come into an orderly arrangement of ecclesiastical government; that it is a prevailing sentiment, that a trine exists in the clergy ; but, that the time of setting up a consecrated First, or universal Bishop in America, and the establishment of the government thence resulting, had not yet arrived.' Whereupon, the convention (now composed of delegates and the clergy, instead of simple New Church men) proceeded to resolve, that ' liiey are disposed to be contented, for the PRESENT, with the order now subsisting in the New Church, inasmuch, as for all necessary purposes, a threefold principle has been recognized, and does in fact exist in the ministry, by the usage heretofore adopted in the church, in the establishment of the several ecclesiastical offices of licentiates, priests, and ordaining ministers.' Of these proceedings, JJ'il- kins observes, (p. 22,) that ' certain principles are recognized, and others more than hinted at.' Every thing is looked at, in refeicnce to future action, and this at no very distant day; and no doubt can exist as to the episcop^ tendencies of this con- vention.' This is as if he had said, that no doubt can exist but that the proceedings had in this convention tended to the D. Art. 3.] Memorable Clerical Report of 1829. elevation of an old diiirch priesthood ; that is, tlie priesthood of the old Episcopal church of England in and over the New Church of the Lord. Whence, he adds, 'Societies are invited to continue freely to ofier their opinions,' etc. 'Thus[ihe clergy] doing what they could to keep the subject up, as a matter for action at succeeding conventions, until their object should be attained.' That is, until degrees of dignity and do- minion should be awarded to them, as rights appertaining to their office. To which, let it be added, that, by the proceed- ings had in this convention, the clergy apparently succeeded in laying a train of measures, by which, at some future day, to gird the New Church, and lead her whither she ivould not. 172. From the measures noticed in the number just preceding, it were quite rational to conclude, that the clergy would never abandon the darling object, end and aim of their ambition, until they had at least exhausted the last shred of tlieir cunning and ingenuity to obtain it. Accordingly, we find, that in 1828, instead of prosecuting the measures before prescribed, adopted and put in train, they contented themselves, at this time, with collecting and arranging the rides and regulations of preceding conventions. The reason doubtless was, that, seeing the things pioposed at the preceding convention, involving such things as external degrees of invidious distinction in tlie clergy, and withal, a head bishop or pope sounded rather harshly and dis- cordantly in the ears of the New Church, consequently time must be given, in which to familiarize her ears to that which at first offended tliem ; and to familiarize her sight to that which at first might have affrighted her. Nay, that such is indeed a just exhibition of the cunning and ingenuily of the clergy, appears quite manifest from this, that in the next con- vention, in 1829, it was proposed that the convention should resign and relinquish to the ordaining ministers, the power of licensing and ordaining. This proposal was referred to a committee, at the head of which were the clergy ; consequently, the report was, that such power ought to be relinquished to the clergy, and that it of right appertained to them ; but, for certain reasons, the consideration of the subject ought to be indefinitely postponed! ! Whatever may have been the ost^fi,- sible reasons offered, why the resolution in queslior^ should be* indefinitely postponed^ the genuine reason 'bubtless was, that that time ought to be given, so that the ears of the church might become familiarized to it ; and, that it would be premu' ture to adopt it previous to the church's becoming reconciUd to its harshnes.s and discordance; or, what is the same thing, to the evil and' false on the head and front of it. Nay, th,a\ 180 Powers and Prerogatives. [Chap. VII. such are the genuine reasons why the consideration of tlie sub- ject involved in tlie resolution was postponed, is evident from this, that no good reason can be given why the practice* of a righteous and just principle sliould be postjioned at all, much less, why its righteousness should not be taken into considera- tion ; and still less, why men shonUl act or practice from a false principle rather than a true one! ! But, that the reasons, as given above, are tlie true reasons of the postponement, and that the cunning thence exiiibited is true clerical cunning, craft, OY priestcraft, becomes still more evident from this, that, at the same convention, '29, a committee of the clergy being apjioinl- ed for the purpose of defining the respective duties of the three degrees or orders of the clergy, gravely reported, in 1830, that '■they do not feel adequate to define the duties of the different orders of the clergy!'' The reason why they did not feel adequate to the task, appears to be this, that they well know, that should they exhibit their views and elahns, in relation to degrees of ex- ternal dignity at that lime lo tlie church, — and especiall)-, as they have been since exhibited in tlie Boston Magazine, p. 345, — they thence would have alarmed her, and driven her forever from their support. Nay, they well knew, that, at tiiat time, the sound of such things as mitred prelates, parish priests and curates, in the ears of the chuich, when associated with the idea of their actually bearing rule over her, would be not only unharmonious, but utterly discordant. But, that such are the genuine reasons wh\' the clergy felt inadequate to define the respective uses or duties of the ditTerent dignities claimed by them, appears ma'nilest from this, that no good reason can ever be assigned, why dignities should be claimed by men, or award- ed to them, whilst they remain either ignorant of their uses, or inadequate to fully define them. Whence, in relation to the measures and proceedings here adduced, all tending ultimately to elevate an old church priesthood, it may be observed, that the New Church may be conceived as neither girding herself resolutely, nor as yet sufVering herself to be girded by the cler- gy ; thus she may be looked upon as now standing in the atti- tude of astonishment, wondering rvhereunto these things, so strongly indicative of the wrath of an old church priesthood, ivould grow ; but occasionally throwing obstacles in the waj', in the shape of modest inquiries, so as, if possible, to check the clergy in their ambitious and mad career, (ss) (^ss) In those dny», the nobh; and generous feelings of New Church men were continually shocked, and their laces ninntlcd with the deep blush of shame, at the shameless effrontery of tlie clergy, in their claiming lythcs [the tenth of all] as their priestly dues. The entrails of the eagles, which D. Art. 3.] Celebrated Clerical Report in \^%\. 181 173. But, pursuing the measures under consideration still farther, we find, that in 1831, a clerical or ecclesiastical com- mittee reported the following things, nanrjely : that ' every so- ciety should have the leading doctrines of the church drawn up, in the form of articles of faith, which should be signed by all the members of the society ; and that all the candidates for admission be required to make public profession of their faith in those doctrines ; of their desire to live according to them ; and of their desire to join the society for that purpose.' Far- ther, ' that individuals wishing to form themselves into a society should make known their desire to some society already estab- lished ; that, in the presence of such society or delegates from it, they should openly profess their faith in the doctrines of the New Church; and that every clergyman ,aOJt "'ho officiates in forming any society, as above, should report the same to the had gMtherctl around the carcase of the consumninted church, were now impeded wilh grtvit niiiiutciicss by Ihc clergy, to the end that they might see whether something theucc, Oi/ dint of augury, could not be made to favor priestly tylkes. And, from the inspection of a continent of filth, they did indeed find in the entrails of one, [that is Grolius,] that 'a man has ten Jin D. Art. 3.3 Concentration of Arrangements set up. 187 DENBORG after him, (in point of time,) compares the church! Whence, if all were liie eye, where were the hearing? Or, if all were one member, where were the body? Or, rather, if all were of the form of any one of the members, and to act ac- cordingly, what an inconceivable monster would man he! God has not called a convention or council to shine as a central sun, or to be as the certtre of influx to the entire church, as a grand luminary by liie light of which all should walk unifonnly, by any means ! Nor did the Loid ever promise his spirit to those vviio say they are the clergy, or to those who say Ihcy are ecclesiastics, to devise laws of order for the church — though amoimting to hundreds — more than to other believers, though only amounting to two or three. There were those who said Ihey were apostles, that were tried and found liars; (Rev. ii. 2;) so there are now doubtless many who say they are of the clergy, (meaning tiiat ihey are apostles or teach- ers,) who are discovered to be under the like condemnation! They are not all Israel who are of Israel; (Rom., ix. 6;) so they are not all the clergy who are of the clergy ! Whence, there is no commandment requiring the saints to go away to Westminster, to Neiv-York, or Cincinnati — or to the synods, conferences or contentions there held, whether by the clergy alone, or in company with delegated ecclesiastics, in order to know the concentration of arrangements — that is, to knowr how they should sing, preach or pray, a la mode! — in the fashion! — in the form of the concentration ! — that is, in uni- formity! — or, in a word, in order to know how to outwardly carry or behave themselves in the things of God. Whence it would appear, that, for the clergy to set up the concentration of arrangements, as the standard of form to all, thus of uni- formity, and thence to go about to compel the saints, whether by means of i-ecommendalions with the horns of a lamb and tliQ speech of a dragon, or otherwise, to fcdl down before it, on pain of being cast into the fiery furnace of their indignation, heated seven times hotter than otherwise, through the desire of adding the secular arm to that of their own, is only to fill up the measure of Nebuchadnezzar in setting up his judgment of arrangements, in the uni-ioxm [one form] of a golden itnage on the plain of Dura, [eye of the generation,] and in causing all to fall down before it. From all which, it may justly be concluded, that uniformity, that great Diana of the EpiscopU' licms, is none other than an image which fell down — not from Jupiter, as was supposed did that of the Ej)hesians — but from the brain and fancy of an episcopalian and old church priest- hood ; and therefore, as before suggested, has no place whereon 188 Powers and Prerogatives. [Chap. VII. to rest the sole of its foot, in nature or in grace, in reason or in revelation. (See W. Dell, on Uniformity.) 176. Pursuing our researches still farther, we find, that in 1833, the men of the New Church came forth out of their chambers, and, making their voice to be heard in the congiega- tion above the roarings of the clergy, caused therefore that it should be again recommended, a^it was eleven or twelve years before, (1821-''22,) 'that the mode of receiving members into society should be left to the alotie determination and choice of the society itself.' (See n. 168.) By this resolution, the cler- ical standard or ensign set up I y the clergy two years before, [1831,] to the end that all New Church men might look at it, kiss it, (n. 173,) and dance around it, as did Israel of old around the calf of Aaron the priest, became prostrated like Dagon be- fore the Jlrk! Whence it may be said, that the church iiaving regained, or rather, having caused het indefeasible riglits to be acknowledged, rested in peace for another year. And not only so, but in tlie following year, [1834, ] an inquiry was made and instituted, in relation to the poivers, uses, rights and authori- ties of the convention, along with the extent of the grounds of its dominion. This inquiry was manifestly insiiluted by the Michaels of the New Church, from the holy intention of throw- ing an insuperable obstacle in the way of the mad career of the clergy, whose aspirations after the crown, yea, the crown of ordination itself, fconcerning which see Note D, Article 3,) began now to be exhibited in characters too legible to be mis- taken ; and in whose mania for ecclesiastical law-making vvaa noio discovered Diuxity and Dominion inscribed in characters equally unequivocal! But, be this as it may, a clerical cem- mitiee was appointed to take the subject of the inquiry into consideration, and who giavely reported as follows: ' Your committee was instructed to consider the forms, pojv- ers and uses of conventions. As members, we can have no other wish than to make themselves [ourselves]) and others pure media of Divine love and wisdom. We do not mean that nothing but what is good and true enters this convention. We know that our besetting si)i comes with us, and seeks to find, even here, nurture and indulgence. It is plain, therefore, that an inquiry into our rights and authorities, and the extent of the grounds of our dominion, is altogether out of place. The ques- tion how we may best serve and minister unto others, and how we may best tind, or make, or improve opportunities of useful- ness, is the only one that can be asked. We do not deny that there is danger of the love of dominion stealing upon us, and D. Art. 3,] Ever-memorable Clerical Report — 1834. 189 urging us to depart from our true character, and to forget our proper use. Nay, we cannot deny, that all evil may enter and destroy us." This remarkable report may be conceived as a true specimen of the roarings of an old church priesthood in the conventions of the New Church of ihe Lord. But, let us analyze the mem- orable clerical logic contained therein, so as thence to see, whether it be possible that the conclusions there arrived at can be the genuine offspring of the premises adduced. Whence, collecting the things of the major into a series, it will stand thus : There is danger of the lust of dominion, and with it all evil stealing upon the members of the convention, and urging them to depart from their true character; that is, prompting them to become lords over God's heritage ; And the minor, in the necessary regimen, is as follows : But the lust of dominion and the desire of ruling over the things of heaven, having once stolen upon the members of the convention, so as to ber-ome their besetting sins, they n-ill seek the nurture, indulgence and gratificaiion thereof even in the convention, by the way of conventional laws; — Such being the premises, then let us hear the concl-ision or conclusions, agreeably to the unique logic we are analyzing-— they are these : Ist. Therefore, the members of the convention caix h^.ve no other wish than to make themselves pure mediums of Divine love and wisdom ! ! 2d. Therefore, it is impossible that the members of the con- vention should ask for other conventional laws than those which may best serve and minister unto others ; or for any other than how to make, or find, or improve opportunities of usefulness ! Therefore, it is plain, that an inquiry into our right and authority, and the extent of the grounds of our dominion, is altogether out of place ! — and finally — Therefore, we scarcely know how such inquiries can be made ! Respecting which, it is to be noticed, that the first of these conclusions is not only 7io^ the legitimate offspring of the prem- ises, but also that it is in direct and manifest hostility to both ; and therefore, that it is none other than an arrogant assump- tion, without ground or foundation ; and farther, that the other conclusions following, are like unto it. Who cannot see, that because (in accordance with the first premise) ecclesiastics might indeed, as in days of old, liave no otiier ivish than to dominate over the things of heaven ; and 100 Powers and Prerogatives, [[Chap. VII. that because (in accordance with the second premise) they might seek to gratify the lust of dominion by the way of conven- tional legislation and laws, as did ecclesiastics before them in the consummated church by the way of decrees of councils, — the just conclusions therefrom, instead of the clerical assump' tion just noticed, should rather have been as follows : Therefore, the surest way to defeat the devil — that is, the lust of domination from the love of self in ecclesiastics — is to discard forever all ecclesiastical legislation, involving things wherein men differ, from the conventions of the New Church of the Lord. This is that very conclusion, into wliich the men of the New Church hoped to force and drive the clergy, when they insti- tuted the inquiry noticed above; but the singidar logic by which they evaded it, has now been abundantly exposed. 177. But, that we may pursue our researches still farther, the reader will recollect, that in 1829, the clergy reported, that although 'the power of licensing and ordaining ministers of the gospel ought to be relinquished to the clergy, yet for certain reasons the consideration of the subject ought to be postponed.* And ;ilso, that the reason of the postponement was staled to be, that the ears of the church miffht have time to become recon- ciled and familiarized to the harshness and discordance of it. (See n. 172.) But, in relation to which, we find, that in 1835, the clergy, finding their liand snfficienllt) Jilled with willing and ready instruments — instruments whose ears had become reconciled to, or perhaps ravished with the rounds of such things as ^ordaining rninisters,^ ^ prieslli/ si/ccession,' ^ power, privilege and prerogative,' — and instruments susceptible of more delight from the Hashes of arbitrary power, than from the steady light of either reason or revelation — could therefore brook no longer delay in the attainment of the crown of their pride, (see n. 37,) the crown of ordination itself. Whence it resulted, tliat, not regarding the claim of the men of the New Church to be of one accord [|co-ordinate^ and in the same place, [plain,] to dwell lven together [in the same plain or de- gree] in unity, (Ps. cxxxiii.) — yea, not regarding how much their ears or feelings might now be shocked, the clergy pro- ceeded to roar a roaring in the midst of the convention of the New Church of the Lord! which resulted in the setting up of a clerical ensign, standard, ' standing rule,' or image, in the form of the ecclesiastical law following: 'The power of de- termining fit subjects for receiving ordination, as well as that of conferring it, belongs primarily to the clergy ; and therefore, all applications of candidates for the priesthood shall hereafter D. Art. 3.] The Besetting Sin of the Clergy. 101 be made directly to the ordaining ministers, in convention as- sembled ; and, \CT° if granted, iheir decision thereon shall be made iinown to the convention for its approbation previous to ordination ;' also, 'that liie ordaining ministers shall be re- quested .^Ol to determine what qualifications shall be deemed ESSENTIAL for receiving a license or ordination to be preachers in the New Church. Respecting all which, let it be first ob- served, that one year before the time of which we are now speaking, (see the number just preceding,) the clergy had es- sentially reported, that, altough the lust of dominion with (dl evil niiglit steal in upon them, and that, although they migiit even seek the nurture and indulgence of such direful lust and besetting sin by the %vay of conventional law, yet, nevertheless, that it was impossible that they ever could wisli for any thing else than to make themselves pure media of Divine love and tvisdom; and, finding ihtt this unique logic, instead of being scouted out of existence by all, was not even hissed at by their supple-knee'd instruments, it should not be accounted a strange thing, that the clergy now tlirew off the cloak of disguise, and, in tlie face of the sun, by means of a conventional law, wrested the crown of their pride out of the co-ordinate hands of all the brethren. Nay, it may justly be said, that so soon as the cler- gy discovered that their hands were sufHcienily filled with in- struments willing to believe that exclusive privileges might safely be vested and deposited with their supposed sacred ORDER, {all the lust of dominion and all other evil that migHl steal in upon it, as it did upon that of the consummated church, to the contrary notwithstanding,) they then proceeded at once to throw o^'tlie mask; and in reality, yea, in good earnest /o seek, by the way of conventional law, nurture and indulgence to their besetting sin!! And, respecting which sin, it should be specially noted, that from the days of Jeroboam, the first on record who claimed to ordain whomsoever he would to be a priest, down the present, it is none other than the lust of DOMINION over the church, the Lord's kingdom on earth. Nay, it was the lust of dominion that first prompted even Jeroboam himself to become an ordaining minister; for he said in his heart, ^ now shall the dominion return to the house of David !^ Whence, lest he might lose the dominion, he said in his heart, I must seize upon the dominion over the things of the church ; otherwise, the people, in obeying the order of God in going up to Jerusalem to worship where the king of Judah reigns, will fall away from me. Jerusalem [ihe internal^ and the king — — ■ / o (Ji^r Ifnot granted, wha* then? J?:0 102 Powers and Prerogatives. [Chap. VII. there will have all the substance of dominion, while Bethel and Dan, [the external,] and /, the king there will have no- thing of dominion but an empty shadow. Go to, I will there- fore call a council (he look counsel, see 1 Kings, xii. 28,) or convention ; I will seat myself upon the mount of it ; and from thence I will prescribe and suggest such measures as must needs result in llie nurture, indulgence and gratification of my great besetting sin! Nay, this will I do, thougli I be hence- forth proverbially called the son of Nebat who made Israel to sin! Whence, thus determining in his heart — thus calling a convention, we find, that the very first measure thence effect- ed consisted in the prescribing, framing, and setting up two ensigns, ' standing images,' standing rules,' or ' concoitra- tions of arrangements,' (all of which are virtually the same thing,) in the shape or form of two calves; the one answering to the arrangements of Bethel, and the other suited to those of Dan. The second measure was, that, because it was too much for the people to go all the way up to Jerusalem to sacri- fice, and because uniformity was very desirable, therefore, all the people should be permitted, directed, and required to kiss the calves ; and that none should be permitted to leach or pro- phecy in the chapel or church of Jeroboam who refused to thus honor them. (Compare with Hosea, xiii. 2, and Amos, vii. 13.) The third measure was, that all applications of candidates for the priesthood should be made directly to Jero- ijbam tiie ordaining minister himself, to whom the power of determining fit subjects for the priesthood belonged, thus that he should exclude from the priesthood all whom he should see fit, especially those who were already priests according to the latv at Jerusalem ; [the internal;] (see 2 Ciiron., xi. 14;) but contrariwise, that whomsoever he would, him he should ordain to be a priest. (See 1 Kings, xiii. 33.) And the fourth measure was, that the ordaining minister should devise and prescribe, from the best judgment of the imagination of the thought of his own heart, such a code of laws of church order as might be best calculated to promote iiis own power, dignity and dominion! (See 1 Kings, xii. 33.) For more on this sub- Now who is there calling himself a man, that will but for a moment consider the similarity of the measures adopted and carried out by the son of Nebat, the first ordaining minister, who claimed \.he power to exclude from, or ordain to the priest's office whomsoever he would, ivith those of the ordaining min- isters and clergy of the present day, but must needs be struck with deep amazement — jea, with horror ? Where i£ the man, D. Art. 3.] The Power of Nominating, etc. 193 seeing tliese things, but must thence feel constrained to obey the VVon! of the Lord, namely : ^ to go and note it in a book, that it may be for the latter day, and for ever and ever; that this is a rebellious people, lying children, that ivill not hear the law of the Lord that ^ trust in oppression and per- versenes.i, and slay thereon ;^ which refuse to know, that in Teturnin 180. But, leaving the clergfy in the East, sweating arid toiling with the laity to bring them into perfect conformity to ecfiesiastical laws, and thence into peufect subordinalion, it remains that we notice the measures and proceeding of the clergy in the West, mnnifesily tending to the same end, viz : the setting up and establishing of an old church priesthood in the New Church. And first, we find, that in 18.39, ihe clergy in the fVest reported, in the Western Convention, Cincinnati, that ' The pastoral office should be regarded as of Divine ap- pointment ; and the rights, privileges, sanctity and authority apperlainiiig thereto, respected by the laiiy ;' that ' whatever of AVTiiORiTY, of POWER, Or of INFLUENCE is posscssed bv the pastor, is received, not from the people, but from the I^ord, and all these should be freely awarded to him by the laity, as things of right, appertaining to his office that ' laymen should cause their preconceived opinions to submit to the authority of the clergy ;^ that ' societies should be permitted to act in l^ree- dom, so long as their acts harmonize with the general order;' that ' measures presented for conventional action should, if adopted, be presented in the form of recommendations until the whole church is represented, and, by their delegates, can participate in the enactment of those laws which they are re- quired to obey.' that 'the interests of the church in the United States requires the establishment of a general convention, that may exercise a salutary superintendence over the whole church;^ and that, 'regarding ourselves as co-ordinate with the Eastern Convention, we shall be enabled to enact laws better adapted to the states and necessities of the IVest.^ (See Precursor, vol. 2, pp. 9, 10, 11.) Here it is asked, who that will look up may not see, and that will liearken may not hear, that the above roarings indicate, in characters not to be mis- understood, poiver and dominion as the end, and ecclesias- tical laws as THE means? The clergy in the ^as< had already succeeded in erecting an ensign, a standard, a toiver of Babel with top in heaven, otherwise called a code of ecclesiastical laws, by means of which, to seize upon the kingdom and do- minion of the saints. And the clergy in the JVest, however confused or confounded, in relation to the language used by the builders of the eastern quarter, yet, because they were equally infected, with the Babylonian botch, and thence with the itch of building, (A. R., 153,) namely: with the lust of dominion, and thence with a prurient desire io frame and set up ecclesiastical laws as the means of ministering to that lust- did, therefore, also say one to another, go to, let us devise and frame laws, and thence establish thera by means of legislative 2U0 Powers and Prerogatives. [Chap. VII. enactments, to the end that we also may have a name, a king- dom and dominion. Thus fulfilling that which was long before spoken concerning them by Moses, saying, ' Go to, let us make brick,' — 'let us build us a tower — the top thereof in heaven.' Whence it is, that the clergy of the West may, from the time they began to build by themselves, be justly conceived to be rearing up the western quarter of the fallen or sunken toiver of Babel, in the New Church and kingdom of the Lord ; and that, in the prosecution of their work, they liave used micK for STONE and slime [pitch] for mortar. And not only so, but to which it may here be added, that the clergy of the middle region, although apparently worse confounded at the way the eastern builders builded than were those of the AVest, yet because they, from building for a long time in company with the clergy of the East, had become measurably infected with their disease, (con- cerning which, see above,) therefore it was, that they also 'said (in 1839) one to another, go to, let us make brick,' and 'let us also build a tower of three stories or degrees, with the top thereof in heaven,' co-oulinale with that now building by the clergy, whether in the £asl or in the Tf'est, • and let us make us a name.^ (Gen., xi.) For, in accordance with the tilings here stated, we find, that the clergy having first laid the founda- tion of the said tower in concert, did alierwards so far separate into parties, that each seemed determined to build up his own tower, though on tiie same fouiulation laid by all; and the strife nov^ is, which of them shall cause the top of his tower to reach heaven first I Whence, in relation to the clergy of the West, at the time of which we are speaking, it is to be known, that, finding their hands suflicienil)' filled with u-illing mid ready instruments, they straightway proceeded, without farther ceremony, to the w ork of building, namely : to the work of selling up and establishing ecclesiastical laws in the New Church ; and of which the following is a specimen : " That the Western Convention should assume all legislative power ne- cessary to constitute it co-ordinate with the Eastern Conven- tion ;' that ' the organization of a General Convention, by del- egates representing the whole church in the United States, would be the means of concentrating its energies, and would more eflectually perform the general uses of the church;' that * all applications for the institution and organizatiori of New Church Societies shall be made to one or to another of the or- daining clergy;' and that ihe Acting Committee shzW g\re such aid in carrying out the decisions of the ordaining clergy as circumstances may require;' that 'the power of ordination belongs exclusively to the clergy and« that • tlie clergy shall D, Art. 3.] Clerical Syllogism — Memorable. 201 be e.v officio members of the convention, to whom shull be re- ferieJ all applications for admission into the minisieiial office, and all other matters relating to the duty of that function.' (Compare Precursor, vol. 2, pp. 2, 3.) From this specimen of the roarings of the clergy, at the convention in question, it is not to be accounted a strange thing, that the voice of ilie laity was stijled and suppressed, and not permitted to range in free- dom abroad in the columns of the Precursor.* The oidy word in opposition to all the high-handed measures noticed above, that was permitted to see the light, at that time, was as follows : ' Man cannot be forced to do good, or to adopt rules of action by others, to effect more than mere external compliant a.' (Sea Precursor, vol. 2, p. IG.) It may not be amiss to give in this place a specimen of the arguments used to prove that tlio West- ern Convention was really in possession of the law-making power — thus ; • The Eastern Convention possessed Zegi/ijnafe juriscliction, in all matters pertaining to the priesthood ; ' But the IFestern Convention assumed co-ordinate legisla-. tive power ; 'Therefore, it is the duly of ilie members of the ff'estern Convention to adopt such form of order, [ecclesiaslical laws] in relation to the ministry, as' (in their judgment, flowing per- haps from the love of self and lust of dominion,) 'the interest of the church in the AVest requires '.' (See Precursor, vol. 3, p. 137.) In this sophism, the legitimacy spoken of, in the first prem- ise, is utterly denied as being the fact ! Not only so, but even granting thai it were the fact, still, it could not convert the assumption, spoken of in the second premise, into legitimacy ! wliich yet were necessaiy, to the end that the members of the Western Convention might lawfully go about to make laws of order for the New Church. 181. But, farther pursuing our researches in relation to cler- ical measures and proceedings, whereby an old church priest' hood became elevated, advanced' and set up, as with a seat, with power, with great authority, and with influx, — and thus, as another head besides Christ in and over the New Church of the Lord, — we find, that, in 1840, the clergy proceeded to roar a roaring, or build a building with slime [pitch or biiumen] instead of mortar — ivith brick instead of stone, inscribed as follows: that 'no individual shall be ordained into any degree of the ministry, unless the ordaining clergy believe him to be * New Church periodical. 202 Powers and Prerogatives. [Chap. VII. fully COMPETENT to fill the station efficiently ;' and, that ' the ordaining clergy be requested to take the matters relative to the ecclesiastical duties of the clergy into consideration, and report to the next convention.' (See Precursor, vol. 2, p. 164.) Here we find the clergy striking hands with, and justifying the pope of Rome, who alleged, that ' the power which the Ger- mans assumed, in appointing their own divines, was not only criminal and j}rofane, and therefore a heresy which all were bound to suppress ; but, what was infinitely worse, it was a dangerous invasion of his rights ; and therefore, that it was his right to exclude from the priesthood every man whose or- dination did not descend from himself, however otherwise they might be appointed and ordained, lest devouring wolves should find their way into the flock of Christ.' (See n. 27 and 39.) Nay, we here find the clergy striking hands even with Jero- boam himself, who, in consecrating whomsoever he would to be a priest to the calves, nevertheless consecrated or ordained none but such as he believed loere fully competent to fill that station efficiently ! ! The priests of the Lord were all deemed, by. the son of Nebat, to 1 e unqualified, incompetent and inefficient ; and therefore, forbidden to exercise themselves in their office within the borders of the chapel [church] of Jeroboam ; whence it was, that they all retired to Judali and Jerusalem. (2 Chron., xi. 14, 15.) But, the labors of the am- bitious are rather to be compared with those of the Danaides, who were compelled to keep filled with water a vessel full of holes, at which the water escaped as fast as it was poured in, thsn with those of Hercules, which, however toilsome they might be, still they were not eternal! For the clergy, vvho now seemed within a step of the summit of glory, and within full view of the end of all their ambitious toils, were, iipverthe- less, from a slight circumstance, scarcely deemed worthy of their notice at the time, caused to begin to slide a sliding—- backwards! down tl;e steep which they had recently ascended by slow and painful degrees, amid toils, and dust, and sweat; — and to which let it be added, that, from the rate at which they at this day [1843] appear to be leaving objects before them, it may rationally bo concluded, that their sliding will not cease till they be slidden into some humble place in the vale of ob- 8 cur it y ! But how the case is, may be seen from this, that the clergy having caused that it should be enacted, that ' the or- daining clergy should be requested to take the matters relative to the ecclesiastical duties of the clergy into consideration, and to make report concerning them at the next convention,' it is but rational to suppose, that, from the success with which they D. Art. 3.] Fletcher^s Resolution or Legacy. 203 had hitherto been crowned, in getting prescriptions written, (that is, passed into ecclesiastical laws,) they concluded, that there was nothing now to do, but to devise and prescribe such ecclesiastical duties for themselves, as might best tend to the NURTURE and rNDULOENCE of their besetting sin ; and tlience to present th( ir prescriptions to the convention, to the end that they might all be set up and established by ecclesiastical law ! But, be all tliis as it may, while the clergy were sailing in the full tide ol" their glory, the trivial circumstance above alluded to, and which contributed to change the clerical tide in a direc- tion adverse to clerical glory, was nothing moie nor less than this, that the men of the New Church, at the suggestion of Albet M. Fletcher, caused their voice so to be heard in the conveniiou, tliat it was thence lesolved, that ^ each member ought to lake into serious consideration the nature and extent of the authority and poivers of the clergy, and the source whence they are derived, to the end that definite action might be had thereon at the next convention.'' (Preciir., vol. 2, p. 165.) This resolution, which, for the sake of distinction, we shall call ^ Fletcher^ s Resolution,^ instead of calling upon the clergy to lake all liicir claims into serious consideration, and thence to exhibit tlieni to tlie convention, to tlie end that they all might be acknowledged and written, [set up and established,] rather calls upon each man of tlie New Church to take the claims of the clergy into serious consideration, to the end that they might be acknowledged according to their just merits, and no farther; — instead of calling upon the clergy to display the powers and prerogatives which they had assumed and claimed, it rather calls upon the men of the church to search out the source whence clerical power and prerogative is derived ; and, instead of in- volving in it that the laity should only be the echoes of clerical orthodoxy, and thence as so many magpies, to chatter forth priestly opinions, it rather involves in it, as Swedenborg him- self taught, that all men have freedom, not only to think on theological subjects, but also, by consequence, to speak and write on them ; nay, thence to also jmhlish their views for the benefit of others. Such being a few of the things involved in this celebrated resolution, it therefore becomes evident, that its inevitable tendency, when carried out according to the spirit and intention thereof, were none other than to expose the claims of the clergy, (involving their supposed powers, prerogatives, exclusive right of ordination, etc.,) in relation to their being with or without ground or foundation, naked, deformed and monstrous ; or, covered and defended by the truths of the Word ; as the case might prove to be. But, this inevitable result being 204 Powers and Prerogatives, [Chap. VII. foreseen by the clergy, who, being perfecily aware that as 'a rotten cause abides no handling, so their cause in relation to their unlioly claims would not abide the scrutiny or handling of a full, f ree and public investigation, therefore it resulted, that their principal, in the West, was /n'msf^ constituted the editor of the New Church periodical, for the ensuing year, so (as ap- pears from manifest proceeding) that he might exclude with a high hand, from the light, the serious considerations of the men of ihe New Church on the subject of clerical claims ; and so that l;e might become the author and finisher (at least) of New Church ortiioi^oxy. But, that the clergy really did, as suggested, assume the editorship of the periodical in question, so that tiionce tliey might, with a liigh hand, exclude every consideration, article, or thing, tending to expose the want of ground ?iui foundation for clerical power and prerogative, ap- pears maiiifest from this, that, excepting those clerical memora- bilia, insciibed ordination and a new church ministry, along with others making one with them, (and a few words from our aged brother Sliarp,) none of the manj- articles written in accordance with Fletchcr^s resolution that were presented for publication, were permitted to see the light, tlirough the columns of the Precursor ; as it is written — ' lest the trutu OF THE \\ ORD SHOULD COME TO many' througli the Organ they had provided to that end, 'and thtjs into light! (Sec U. T. n. 113.) Nay, that the clergy adopted the dominating measures here noticed, from the fear, that if free investigation in relation to their claims were permitted, their wa7it of ground or foundation might tlience be exposed, appears from their own report, in relation to tlieir editorship, to the next convention ; (see Pre- cursor, vol. 2, p. 366;) and specially wherein they gravely inform the members thereof, that lliey had carefully avoided USELESS CONTROVERSY, and QUESTIONS OF DOUBTFUL DISPUTA- TION. For, who is so blind as not to see, that, by this, notliing more is meant than that the clergy hiid excluded from the Pre- cursor all articles in opposition to their own memorabilia, as controversial objects, utterly useless in promoting tlie claims of the clergy; and, as questions, wiiich, if publicly canvassed, might clearly show to the church at large, that such claims were without ground or foundation. Not only so, but the same thing may be seen still plainer in the same report, where they gravely inform the men of the convention, that they have a right to require, that the doctrines set forth in their periodical should not only be strictly orthodox, but also clothed in grace- ful and becoming language. For, who cannot see, that, by D. Art. 3.] Orthodoxy — What it is. 205 this, nothing more can be meant than that the men of the New Church, so far from possessing that riglit, of which they had fondly supposed they were in the full possession, namely: to take into serious consideration the source of clerical power and prerogative, and thence to publish their con'^ideraiions, although in opposition to clerical opinion or orthodoxy, — only had the memorable right to require, that no considerations whatever should be published in their periodical, but what should be strictly orthodox — that is, but what should be clerical consid- erations, clerical memorabilia, or clerical opinions and things strictly making one with them. And, blind indeed must he be, who cannot see, that this is what is meant by the portion of this celebrated clerical report under consideration. For what is orthodoxy ? Is it not a man's own opinion, and that of those making one with it? And, what is orthodoxy in man or wo- man? Is it any other than this, that his or her opinion makes one with my own ? Consequently, he who asserts that noihing but what is strictly orthodox ought to be published for the benefit of the church, essentially asserts that his oivn opinions should be paramount, and 'o'er all prevail;' and thence also betrays the arrogance of a Romish pope, and the shameless self-importance of a Turkish mufti! As touching the good language spoken of, in addition to things strictly orthodox, that were altogether unnecessary, seeing, graceful and becoming language follows orthodoxy as things of course ! Who that speaks or writes orthodoxly, and that strictly, ever yet failed to speak or write gracefully and becomingh/ — nay, we might add, calmli/, courteously and respectfully ? (See Precursor, vol. 3, p. 96.) These things being premised, then, as before suggested, it remains to be considered, how it is, that the men of the church, in taking into serious consideration the source whence clerical power and prerogative is derived, should thence contribute to change the hitherto prosperous tide of the clergy, and their blissful visions of power, authority, etc., into thin air ; and cause that their feet should slide backward down the sleep of earthly glory ! that steep, which late they had ascended amid dust, and sweat, and mortal toil ! But, to see how the case is, let it first be observed, that, as the wicked are taken in their own snare, so, in the case before us, are the clergy taken in theirs. For, whether in seizing upon the balls of the press, to blacken the face of him who would approach thereto, to the end that he might tell the church what he had seen and heard respecting the source of clerical power and prerogative ; or, i)i any other means which the clergy have used to shut up the 18 206 Powers and Prerogatives. [Chap. VII. way of light in the men of the New Church ; they have acted equally as insanely, as he who should attempt to dam up the streams of a river, so as to ptevent their flowing in any direc- tion whatever, although led at their sources by springs and by the rain of heaven ! Such streams, when prevented f'lom flow- ing into the channel of the river, which tliey liave made for themselves, will break over their baiiks and water the thirsty plains around! So, the men of the church, being prevented by the clergy from letting their light flow in the chaymel which they had made for that purpose, broke over their banks, and in defiance of clerical obstructions, caused their liglit to flow in every direction. Whence, conceiving of The Precursor, as of a river, which should have been fed by the various streams which were afterwards dammed up by the clergy, did it not thence become a loathsome clerical pool — a dead sea, where no MAN lived, and from which the fowls of heaven fled away? Nay, thus it remains to this da)-, and forever a monumental warning, to the clergy of future generations, never to interfere with the freedom of the press, whether by attempting to shut up tlie way of light in the men of the New Church of the Lord, or otherwise. Whence, the streams of light in the men of the New Church being clerically dammed up, so as to be prevented from flowing through the columns of the Precursor, broke over into other channels, as before stated ; one flowing into the channel of the Errand Boy ; another in that of the Errand Boy Extra, Balance, etc. ; another in that of The Derivation of the Powers and Prerogatives of the Ministry of the New Church; (vv) another in that of the Protest, in the case of the (or) The following sentiments are extracted from the pamphlet on The PowEns and Prerogatives, etc. i 1 . That, as the mother claimed the ghostly authority of her priests to be from on high, so do all her true daughters, (n. 3.) 2. 't hat thofe images of ghostly prirsthood, exhibited as clothed with right divine, with authorily/rom on whether (Icscending inmifrf/n/f/y or mediately through pojie?, presbyters or bishops, are in direct opposition to the image of the ministry of the New Church of the Lord. (n. 4.) 3. That he who ;iflirms, that the poxcer of detcrniining fit subjects to preach, as well as that of sending them, belongs /jmna/vVy to the priesthood, 13 a man of the old rhureh, and in tlie very midst of its sphere, (n. 5.) 4. That the rays of the spiritual sun of heaven, without performing the least operation whatever % the u ay , that is, without specially affecting priests, w ho, from w dij^nity proccediug from themselves, (Habak., i.,) have elevated themselves mirficoy between heaven and earth, descend straight- way to the plain of the church, where ultimating, they arc thence exhib- ited in potency and use. (n. G.) 6. That the Ameriean government is an abhorrence to scqitred kings and lordly priests, whether laurelled, mitred, or otherwise; seeing, they all long D. Art. 3.] Streams Clerically Bammed up. 207 Acting Committee against J. S. Williams ; another in the small channel of .^nstver to the Clerical Reasons tvhy the Protest for power from on high independently of the people, the legitimate medi- um of all earthly authority; — that civil government, as reflected from the sphere of the old cliuroh, is to her ecclesiastical government, reflected from lhc«/»;e sphere, mutatis mut/indis the same thing; and also, that civil government, that is, the government of the United States, reflected from the sphere of the New Chnrch, will be to her ecclesiastical govern- ment, reflected from the SMUP. sphere, t)iulat>s mutandis the same thing; and theicfon;, tlial, instead of the power and authority of niinisiers being derived imtncdialtly frum on high, they will be derived inedialeh/ from the laity, namely, from the fountain where power from on hig/i is in potency^ power, ullintales, and sovereignty. 6. 'I'liat, plain as the Heavenly Doctrines are, yet they can only be seen as in twilight by such, claiming to be of tlic Nevv Chnrch, as have fled from fulling Babylon, but still look hark to tconder after her seat, her potcer, and her great authority; (liov. , xiii. ;) — that some claiiuing to be of the \ew Church should look buck to wonder after the things of Babylon, is nothing more than might be expected ; — Israel, though fed with angels' ioad, Honde red or longed for the flesh-pots of Egypt; — that the apostle I'aid speaks of beggarly ilenienls, ivlicrcunlo sonie of the christians desired to be under bondage again, e ven after they had tasted the sueels of gospel lil)erty ; (Gal., iv. 9 ;) — that some even of the apostles themselves, who had heard the Lord's d;vii]ver them, but it shall not be so among you.' The firmer results in oppiession, the latter in edification. The former, in putting a yoke of subordination to the commanrlnients of men, o^• Ihenecks of the disciples; the latter, in leading men Kuoti under that yoke, into the glorious liberty wherewith Christ has madt fhem free. (n. 25.) 12. 'I'hat it is the Holy Spirit, or, what is the same thing, illustration from the Lord, that qualifies a man for «he work of the ministry ; and, that Peter and John, being illustrated, declared that they could not but tell the things \rhich they had seen and heard — that is, they could not help but teach ur instruct. Without this uncliori of the Spirit, [anoint- ing or ordination,'] they very probably woulnnot teach the Ward; — they may build up (heir own houses, that is, meti's churches, but they never can build up the Lord''s house, the LordU church! (Number 15.) 14. That the Lord can e-n, ' Unless the Lord watch the city, the watchmen watch in vain, ' (n. 13.) D. Art. 3,J Diversity of Gifts given — why. 209 Nay, to all which channels of light may be added, that of epis- tolary correspondence, flowing in every direction, from the river to the sea ! Whence, seeing that all these channels were 16. Tliiit, neither the doctrine of the New Jerusalem, nor (hat itlnstra- tion ill it, whence a man becomes such a teacher tliat he is '■apt to ('■ack,'' and sucli a preaclier that he ' cannot but tell tvhat he lias heard a;td »ecn^ couics not down from the conjcssions of faith or laws of church order of as- semhlrd priests, whether at Dort, JVestminsier or New-l'ork, but from God out of heaven! (n. 18.) 17. That, the government of mcii's churches is laid on men's shoulders, whether pope, e:cncral assembly at Westminster, or general conference at J^ew-York, and is administered hy means of laws thence enacted by as- semblages of priests; (n. 19;) bill, 18. 'J'hat, the government of the Lord'^s Kcw Church is laid on the shoul- ders of Christ her king, who administers it through the medium of her members, \\\ accordance with His oicn laws as giveu in the Wonl. (n. 20.) 19. That, in tlie churches of men the otTicer,-- themselves are esteemed the church, their language therefore is, 'Our church,' ' Our people,' ' Our menibers.' Uut in the ./Vciti Christian Cliurch, the officers are a part of the church's property ; as it is ivritten, 'Whether Paul, or Apollo:, or Cephas, all are your?.' Presumptuous officers are thcv who go about to order the chuirh, insteai! of being (he servants of it! (n . 27.) 20. Th.'it, the members of the iVew Christian Church are all brethren, subjects and children of the kingdom of the Lord, of whom, he tbat wnuld he the iirealest mustbe the s. rvani of uU, ;i!)d, const qiiently, that they must turn from all who, like Diolrephes, loves the pic eminence, or, what is the same thing, they must turn from every man who would rule as a king over the rest, in the stead of the King himself, (n. 10.) 21. That, the subjects of the Lord's kingdom may freely convene to- gether in order to devise measures whereby they may most cflfectually obey and no the commandments of the Lord; but, in so fir as they go alxiut to establisli the comii;aiidmcnts of men, in so far do thcv attempt to elevate the crest of Anlichrisl, and to support the dragon in maintaining his post before the leoman. (n. 11.) 22. Tliat, (iod has given diversity of gifts, in oriler that each member may acknowledge ^!/(?ic//i)ng- in another no/ inhimse/f -.uid that each may reckon his perfection to be in ui,i/i/ with the rest; liiat each, from iilus- tratioii, has his approjiriale place in the bodv; tliat, when the church jierceives this grace in her members, i/te appoints tiieiii to the exercise of Hf and that, therefore, no member may elevate above another, seeing each are equally necessary with himself in the making up of- (hat body, where none acts for himself only ; where each series all, and all serves each. A . C, 3G33. (n. IG.) '23. That, if a member exalls himself above a fellow member, he thereby usurps the place of the bead; tlms breaks the uniti/ of the body which stand.= only in unity of the head. Whence, he that in a single or combine4 unity sets hiniseK above other receivers by giving laws and prescribing rules to such as are every way his equals, advances hi'iiself as another head be- sides Christ; and thus becouics, to all intents and purposes, an ANTicunisT. See n. UJ to 153. (,n. 17.) 21. That, in the church of the living God, the orders of the clergy and Jaity are not distinct; seeing, tl'at, taken tofiethor, they are 'AVhosen generation, a holy nation,' ' a peculiar i)eopJe;' seeing, that all who are in love from the Lord are called priksts and alike shew forth tlie praises of Him who hath called them from under the dominion of self-co.nsti- 18* 310 Powers and Prerogatives, [^Chap. "VII. made or converted into channels through which to carry out the holy intention of Fletcher^s resolution, and of the men of the church in conveniion that adopted it, it would seem almost su- perfluous to tell how it was, that the hitherto prosperous tide ol' the clergy became thence changed in an adverse direction ; or, how it was, that clerical prospects of dominion and glory be- came thence lost in the far, far distant horizon! Nevertheless, that something of how it was may here be seen, then, reader, look upon the collapsed Precursor! Behold it, a river, not of bi-oad spaces, (Isa., xxxiii. 21, in the margin,) but a river, con- cerning which the clergy had said, ' 7ny river is mine own, and the fish [^opinions, orthodoxy] thereof my own fish; (Ez., xxix- 3;) and, a river in which no ship but the clerical ship, the ship of oar, rowed by the sons of orthodoxy, was permitted either to sail or to be seen ! Lo ! it is a river smitten in the seven streams thereof! each of which have taken other direc- tions, and formed for themselves new channels ! Nay, looking upon these things, may it not thence be seen, that the clerical tide of prosperity must of necessity have become lower, and thus clianged in relation to the objects thence intended ^ Hut, if this were not enough, then look up again! Behold tfie river itself, thus smitten — clerically smitten in the seven streams wliich should have flowed into it — becoming a stagnant pool! a generator of spiritual miasmata, from vhich good New Church men retreat, as from the pestilence thct stalks forth at noon day ! Nay, behold ! the clerical ship — the ship of oar — about lo be stranded! The orthodox rowers confounded! The clergy in an agony of sweat, wondering at the low stage of the water; and why it is, that any man should desert the oar! Hark! do we not hear them saying, that they have already been obliged to let flow into the Precursor large ijuan- tilies of stale matter to fill its pages ? Do we not hear them TUTEii PRIESTS, into Uit man tUow light nf the J^ew Jerusalem. And, from which light it is feen, lliat the highest office the church (an confer on one of lier Mienibcrs, no more scparalct thai member from the laiti/, than the illustration whence he w!i? calloti to that office separates his soul from his bud)/. Thti?, that an oflicer in the New Jeriis.iltni differs in tiotliini; from the laity, hut nicrelv in the adjoiiicil olEce, just as a S|i<:aker in tlie House of Representatives diflcrs in nothing from the rest of the members of the House, hut merely in the office atljoiiied. (A. R.,20; H. D.,317.) (n. 30.) a.*). That, when the olive or the vine may blossom and bear fruit ■whilst rooted in frost-fixed earth, whether in t/ie plain, or on the fop of Chiiii'jnrazo, merely from the inllui'tice of an atmosphere supj osed to be warmed by the sun's rays independently of the earth, then, and not before, may the clergy exclaim, our cuUioriti/, power and office is from un high, and not from the people! (n. 38.) D. Art. 3.] Monumental Beacon, Earth-Jixed. 211 TisV. ^ why it should be so r and, at the same time, exhorting the men of the church to open their sluices — that is, ilie a/uices of orthodoxy — (especially seeing, that 7iow every unonhodox stream was smilien, shut out, and in a hopeful way of being dried up) — so thai the Precursor might be filled to overflowing 1 Nay, hark! they grievously complain, that 'there are JVew Church men whose means (^abilities] are knoivn to be ample, but ?vho decline subscribing altogether^ [putting a hand to the oar.] Compare Precursor, vol. 2, p. 366. What shall we say, then ? Shall we not be ready to conclude, that the tide of clerical prosperity has began to flow backwards.' But, if all this were not sufficient, then, reader, look again ! and, behold the Precursor, which many hoped would one day become a great river of mcmy streams, and a river, on the tide of which the clergy had fondly hoped to sail triumphantly into the ports o{ power, authority, rule and dominion.' It has become ut- terly dried up ! the fish thereof s/o/> the noses of the passengers! the fowls of heaven have fled from it! and men have altogether forsaken it ! Nay, look ! For, in the bed of the dried up Precursor, there stands the clerical ship — the ship of oars-— EARTH-riXED aud immoveable — a monumental beacon, serving no other end than to aid in marking the heavenward direction of those who sail in broad spaces independently of oars and rowers, (ww) From all which, it cannot be doubted, but Ahat the carrying out, and operation thence of the principle contained in Fletcher'' s resolution, by the men of the church, has resulted in causing the tide of clerical prosperity to become changed, or, rather indeed to have become utterly diied up, and thence also, that the feet of the clergy slioidd begin to slide backwards, down the steeps of earthly dignity, dominion and glory. But, further proofs of this position will be elicited in some of the numbers following. 182. But, pursuing our researches still faither, in relation to clerical measures lending to the elevation and establishment of an old church priesthood in the New Church, it will be recol- (wiv) Tndependently of oars, signilies independently of orthodox tenets in tlie shape of ecclesiastical laws; and independently of rowers, sii^nifies independently of the clergy who would control the doctrine of the church from the Word, by means of ecclesiastical laws. For ship signifies doc- trine from the Word. That such is the trne signification oif oars and roivcrs, may be seen from this, that the reason given why no galley w ith oars was to be permitted to pats in the br(ad rivers or spaces spoken of by Isaiah, (xxxiii. dl.) wns none other than because the Lord is our Judge OUR LAWGIVER, and OUR statute-maker! (Verse 22.) ' 212 Powers and Prerogatives. [Chap. VII. lecled that it was said, in the number just preceding, that no- thing in the conventional year of 1840, that was in accordance M'ith Fletcher's resolution, and in opposition to the clerical memorabilia inscribed ^Ordination and a New Church Minis- try'' was permitted to see tlie light through the Precursor — ex- cept a few words from our venerable brother Sharp. The words alluded to are these: that, ' Rather than engage in setting up rules for the church, let us look to the Lord in prayerful humble rontidence, that He would guide and prevent us from 'sowing iares among the wheat, or, Uzzah like, putting forth the hand of 6 elf to support the ark of God.' (Precursor, vol. 2, p. 171.) And again, that ' the same rigliis are inherent in every other convention that may like them [the Eastern convention ] associate for their mutual aid in the regenerate lile, and, with the same propriety, miglit each arrogate to itself the title of the General convention.' ' I liave always believed, that episcopal dignities once admitted into tlie New Church would be baneful to lier true interests, and would result, as in the old churcli, in clerical opulence and pride; and especially if connected with the scheme of ty thing. ^ ' Ministers, therelbre, in point of dig- nity, ought to stand on the plane of jjcrfect equality.' As touciiing these sentiments, it is worthy of strict notice, that the clergVi in the October Precursor, (vol. 2, p. 240,) gravely al- leged, thai the agitation of these questions was perhaps pri;ma- TURE ; that it was a matter of doubt, whetiier New Churcli men were in a condition to discuss them with that coolness and de- liberation which their importance required; that the influence vvliicii llie spirit of our republican government imparled to us, had a tendency to disqualify us [New Cliurch men] for form- ing an accurate judgment ; that intervening clouds of prejudice and falsity thence have obscured the first dawnings of tiie church ! Here, passing over t!ie anti-republicanism of llie clergy, and ail their false suggestions in relation to tlie tendency of the spirit of republicanism, it is the main object, at present, simply to direct the attention of the reader to its being said to he premature to agitate the questions involved in the communi- cation of brother Sharp ; especially, seeing that the clergy themselves commenced a series of essays, involving the very same questions, only two or three months afterwards. Whence it may justly be concluded, tliat the clergy, in saying that it was premature in brother Sharp to aoitate questions which they themselves agitated immediately afterwards, are to be under- stood as virtually saying, that it is premature in any man to agitate any tiieological question wiiatever, until the clergy have agitated in the ^rsl place, seeing, that, previously to this, he D. A 1 1. 3. J M. Sawyer on Power and Prerogative. 213 mi^ht agitate it unorthodoxli/, that is, contrary to the opinion, mind and will of the clergy ! as it is written, « We liave seen his pride, (he is erceedinfr prouti,) his loftiness and his arro- gaiicy, and the haughtiness of his heart. I know his wrath,' etc. (Jer., xlvii. 29.) But, besides the sentiments noticed above by our aged brother, we find, that in the convention, in 1841, by means of a written communication he comes out still plainer. He asks, ' if we should institute a temporal king and kingdom in the New Church, in order to represent the royalty spoken of by E. Swedenborg? and if not, why institute a tem- poral piiest or priesthood to represent the sacrrdocy?' He asks, ' Shall externals in the old chuicli authorize similar ex- ternals in the New ?' etc. (See Precursor, vol. 2, p. 374.) Not only so, but, as if the men of the New Church had indeed began to come forth out of their chambers, we find, that, besides the Errand Boy Extra, and the Powers and Preroga'ives of the jyjinislry of the Neto Church, (see the number just prece- ding.) and besides the communication from brother Sharp, just noticed, there were several others presented to this convention, written in accordance with the holy spirit and intention of Fletcher^ s resolution; two of which shall here be noticed. And first, that from Mr. Milo Sawyer runs thus : ' I do not hold to a priesthood independent of the people. It is true, the power and qualification to .teach and preach are from on high, and the authority is from the Lord, and not from the people, but through the people. 'The people are the media, through which the authority comes to the priest, as well as the magistrate. The right oi^ kings are as divine as the right of priests ; and it is perfectly idle to say, that one has an inde- pendent power, when he cannot exercise that power for a mo- ment but by the consent of others. The greatest monarch on earth cannot reign for a single day without fhe consent of his people ; neither can a minister teach or preach, but by the con- sent of his society or audience. Great powers given into the hands of kings or priests without an acknowledged responsibility to the people, affords temptations to, and the means of oppres- sion. If, then, a republic is preferable to a monarchy, because the magistrate has less power for oppression, and because abuses of administration may be corrected without bloodshed, so also the same reasons apply to church government, and are equally valid against giving too much power, nominally, into the hands of the clergy.' ' Every society has the undoubted right to select its own teacher or pastor, and if they desire and recommend a person for clerical orders for the purpose of his becoming their pastor, 214 Powers and Prerogatives. [Chap. VII. no ecclesiastical committee or other body of men should be at liberty to prohibit it. The society itself, under the Lord, is the best judge of the medium of spiritual instruction to them, and of the necessary qualifications of their teacher.' (See Pre- cursor, vol. 2, p. 379.) The other, designed to be noticed, is from Mr. W. M'Dow- ell, jr., containing the following, viz : ' We are one in holding, that the Lord is the head, and the church his body. All intelligence, light and life must proceed frotn Him alone. He on!i/ has the right to guide and lead His church, as well as to defend and protect it. We think that we are to call no man master upon earth, or implicitly receive the sayings and decisions of any man or set of men in tlie things which concern our present and eternal interests. The Word should be our onlij rule of life, it being infallible. Let each individual receiver come into order, and the whole of necessity must become orderly. 'Make clean the inside of the cup and platter, that the outside may be clean also.' ' (xx) (Precursor, vol. 2, p. 375.) Nay, besides these letters or communications, tliere were others addressed to the convention, at this time, [1841,] of a similar character ; and especially one, in which the principal of the clergy in the West was compared with, or likened to a Ponii'ih pope.' but \yhich, with the rest was not permitted iQ see the light, through the columns of the orthodox Precursor! Ji'/iat fi/ia/l we sai/, thru? That the voices and tlninderings, emanating from the Holy City, coming down from God out of ' heaven — whether by the way of the Errand Boy Extra, the Po wcrs and Prerogatives, or the various other communications just noticed — resulted in silencing the clergy, or in stopping th eiTi in their ambitious strides alter earthly degrees ol dignity and dominion ? By no means ! For, as though they had been utterly deaf (o ihe voice of reason and revelation, they, with the arrogance of Lucifer, scaled on the mount of the congre