A brief exposition of the doctrine of the New church, which is meant by the New Jerusalem in the Apocalypse

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INTRODUCTION 1

The Doctrmak of the R an Catholics confer s J ust i lioat i.in, from the Council of

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19. That the Roman Catholics, before the Reformation, held and taught exactly the same things as the Reformed did after it, in respect to the four articles above-mentioned, namely, a Trinity of Persons in the Godhead, Original Sin, the Imputation of the Merit of Christ, and Justification by Faith therein, only with this difference, that they conjoined that Faith with Charity or Good Works.

BRIEF ANALYSTS.

20. That there is such a conformity between the Roman Catholics and the Protestants in these four articles, as hardly to be any material difference, except that the former conjoin faith and charity, while the latter divide between them, is scarcely known to any one, and indeed is so generally unknown, that the learned themselves will be ready to wonder at the assertion : the reason of this ignorance is, because the Roman Catholics rarely approach God our Saviour, but instead of Him the pope as His vicar, and likewise the saints; hence they have deeply buried in oblivion their tenets concerning the imputation of the merit of Christ, and justification by faith ; that nevertheless such tenets are received and acknowledged by them, evidently appears from the Decrees of the Council of Trent, quoted above, n. 3, 4, 5, 6, 7, 8, and confirmed by pope Pius IV. n. 2 : which if compared with the tenets extracted from the Augsburg Confession, and from the Formula Concordia? thence derived, n. 9, 10, 11, 12, the difference between them will be found to consist more in words than in substance. The doctors of the church, by reading

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and comparing the above passages together, may indeed see some conformity between them, but still rather obscurely; that these therefore, as well as those who are less learned, and also the laity, may be fully satisfied in this matter, the subject shall be more clearly illustrated in what follows.

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21. That the leading Reformers, Luther, Melanethon, and Calvin, retained all the tenets concerning a Trinity of Persons in the Godhead, Original Sin, Imputation of the Merits of Christ, and Justification by Faith, just as tlicy were and had been among the Roman Catholics ; but that they separated Charity or Good Works from that faith, and declared that they mere not at the same time of a saving efficacy, ivith a view to be totally severed from the Roman Catholics as to the very Essentials of the Church, which arc Faith and Charity.

BRIEF ANALYSIS.

22. That the four articles above mentioned, as at present taught in the reformed churches, were not new, and first broached by those three leaders, but were handed down from the time of the council of Nice, and taught by the writers after that period, and thus preserved in the Romish church, is very plain from ecclesiastical history. The reason why the Roman Catholics and the Reformed agree in the article of a trinity of persons in the Godhead, is, because they both acknowledge the three creeds, the Apostles', the Nicene, and the Athanasian, in which a trinity is taught. That they agree in the article of the imputation of the merit of Christ, is plain from the extracts from the council of Trent, n. 3 to 8, compared with those from the Formula Concordia;, n. 10 to 15. Their agreement in the article of justification, shall now be the subject of discussion.

23. The doctrine maintained by the council of Trent, concerning justifying faith, is as follows : " It has always been the uniform opinion of the Catholic church, that faith is the beginning of man's salvation, the foundation and root of all justification, without which it is impossible to please God, and attain to the fellowship of His children," see above, n. 5 (a). Also, " that faith comes by hearing the word of God," n. 4 (c). Moreover, that that Romish council conjoined faith and charity, or faith and good works, may clearly be seen from the quotations above, n. 4, 5, 7, 8. But that the reformed churches, from their leaders, have separated them, declaring salvation to consist in faith, and not at the same time in charity or works, to the intent that they might be totally severed from the Roman Catholics, as to the very essentials of the church, which are faith and charity, I have frequently heard from the above-mentioned leaders themselves ; as also, that they established such separation by the following considerations, viz. : that no one can do any good thing available to salvation, of himself, nor can fulfill the law ; and moreover, [that good works should be excluded] lest thereby any merit of man should enter into faith. That from these principles, and with this view, they excluded the good works of charity from faith, and thereby also from salvation, is plain from the quotations from the Formula Concordia? above, n. 12 ; among which are these : " That faith docs not justify, as being formed by charity, as the Papists alledgc, n. 12 (b) : that the position, that good works are necessary to salvation, ought to be rejected upon many accounts, and among others, because they are accepted by the Papists to support a bad cause, n. 12 (h) : that the decree of the council of Trent, that good works preserve and retain salvation and faith, is deservedly to be rejected," n. 12 (") : not to mention other passages to the same purport. That still, however, the Reformed conjoin faith and charity into one essential of salvation, and only differ from the Roman Catholics respecting the quality of works, will be shown in the following article.

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24. That nevertheless the hading Reformers adjoined good works, and even conjoined them to their faith, but in man as a passive subject; whereas the Roman Catholics conjoin them in man as an active subject ; and that notwithstanding there is actually a conformity between the one and the other as to faith, works, and merits.

BRIEF ANALYSIS.

25. That the leading Reformers, although they separated faith and charity, did still adjoin and even conjoin them, but would not admit of their being united into one, so as to be both together necessary to salvation, is evident from their books, sermons, and declarations ; for after they have separat-

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ed them, they conjoin them, and even express this conjunction in clear terms, and not in such as admit of two senses ; as for instance in the following : That faith after justification is never alone, but is always accompanied by charity or good works, and if not, that such faith is not a living but a dead faith, see above, n. 13, (°) (p) (<i) (') (>') (b") : nay, that good works necessarily follow faith, n. 13, (x) (>') (z) : and that the regenerate person, by new powers and gifts, co-operates with the Holy Spirit, n. 13 (aa). That the Roman Catholics teach exactly the same doctrines, is plain from the passages collected from the council of Trent, n. 4, 5, 6, 7, 8.

26. That the Reformers profess nearly the same things with the Roman Catholics concerning the merit of works, is evident from the following quotations from the Formula Concordia; : That good works are rewarded by virtue of the promise and by grace, and that from thence they merit rewards botli temporal and spiritual, n. 14, (') (k) (') (") : and that God crowns His own gifts with a reward, n. 14, (k) ("). The like is asserted in the council of Trent, namely, That God of His grace makes His own gifts to be merits, n. 5, (f) : and moreover, that salvation is not of works, but of promise and grace, because it is God who operates them by His Holy Spirit, n. 5, («) (<) (6) (») C) («).

27. From comparing the one and the other, it appears, at the first view, as though there was an entire conformity between them ; but lest this should be the case, the Reformers distinguished between the works of the law proceeding from man's purpose and will, and works of the spirit proceeding from faith as from a free and spontaneous source, which latter they denominated the fruits of faith, as may be seen above, n. 11, (>') ('), and n. 13, ( ■) (') ('), and n. 15, (k). Hence, on an accurate examination and comparison, there does not appear to be any difference in the works themselves, but only in the quality of them, viz. that the latter sort proceed from man as from a passive subject, but the former as from an active subject; consequently they are spontaneous when they proceed from man's understanding, and not at the same time from his will ; this is said, because man, while he does good works^ cannot but be conscious that he is doing them, and consciousness is from the understanding. Nevertheless, as the Reformed likewise preach up the exercises of repentance, and wrestlings with the flesh, n. 13, (e) (<) (s) (h) (k), and these cannot be done by man but from his purpose and will, and thus by him as from himself, it follows, that there is still an actual conformity.

28. As to what concerns free-will in conversion, or in the act of justification, it appears as if their sentiments were entirely opposite to each other ; but that they still accord together, may be seen, if we duly consider and compare the passages transcribed from the council of Trent, n. 6, (a) (b), with those from the Formula Concordia, n. 15, ("') : for in Christian countries all are baptized, and from thence are in a state of free-will, so as to be enabled not only to hear the Word of God, but likewise to assent to the same, and embrace it by faith ; consequently no one in the Christian world is like a stock.

29. Hence, then, appears the truth of what is asserted in n. 19 and n. 21, viz. that the Reformers derived their opinions, concerning a trinity of persons in the Godhead, original sin, the imputation of the merit of Christ, and justification by faith, from the Roman Catholics. These things have been advanced in order to point out the origin of their tenets, especially the origin of the separation of faith from good works, or the doctrine of faith alone, and to show that it was with no other view than to be severed from the Roman Catholics, and that, after all, their disagreement is more in words than in reality. From the passages above adduced, it very evidently appears upon what foundation the faith of the reformed churches has been erected, and from what inspiration it took its rise.

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30. That the whole system of Theology in the Christian World, at this day, is founded on an idea of Three Gods, arising from the Doctrine of a Trinity of Persons.

BRIEF ANALYSIS.

31. We will first say something concerning the origin, or source, from whence the idea of a trinity of persons in the Godhead, and thereby of three Gods, proceeded. There are three creeds, entitled, the Apostles', the Nicene, and the Athanasian, which specifically assert a trinity : the Apostles' and the Nicene assert simply a trinity, but the Athanasian a trinity of persons. These three Creeds are to be met with in many of our Psalters, the Apostles' Creed next the Psalm

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which is sung, the Niccne after the Decalogue, and the Athanasian apart by itself.* The Apostles' Creed was written after the times of the Apostles ; the Nicene Creed at the Council of Nice, a city ofBithynia, whereunto all the bishops in Asia, Africa, and Europe, were summoned by the Emperor Constantine, in the year 318 ; but the Athanasian Creed was composed since that council by one or more persons, with an intent utterly to overthrow the Arians, and was afterwards received by the churches as oecumenical. In the two former creeds the confession of a trinity was evident, but, from the third, or Athanasian Creed, the profession of a trinity of persons was spread abroad : that hence arose an idea of three Gods, shall now be shown.

32. That there is a divine trinity, is manifest from the Lord's words in Matthew : " Jesus said, go, make disciples of all nations, baptizing them in the name of the father, of the Son, and o f the Holy Sj)irit," chap, xxviii. 19, and from these Words, in the same Evangelist : " When Jesus was baptized, lo, the heavens were opened unto Him, and He saw the Holy Spirit descending like a dove, and coming upon Him, and lo, a voice from heaven, this is My beloved Son, in whom I am well pleased," chap. iii. 16, 17. The reason why the Lord sent His disciples to baptize in the name of the Father, Son, and Holy Spirit, was, because in Him then glorified there was a divine trinity ; for, in the preceding verse, 18, He saith, "All jwwer is given unto Me in heaven and in earth ;" and, in the 20th verse following, " Lo, I am with you all the days, even unto the consummation of the age ;" thus He spoke of Himself alone, and not of three ; and, in John : " The Holy Spirit was not yet, because Jesus was not yit glorified,''' chap. vii. 39 : the former words He uttered after His glorification, and His glorification was His complete unition with His Father, who was the Essential Divine [Principle] in Him from conception; and the Holy Spirit was the Divine [Principle] proceeding from Him after His glorification, John, xx. 22.

33. The reason why the idea of three Gods has principally arisen from the Athanasian Creed, where a trinity of persons is taught, is because the word person begets such an idea, which is further implanted in the mind by the following words

"This relates to the Protestant churches on the continent j the three creeds are also given in the Liturgy or Hook of Common Prayer of the church of England, the Apostles' next after the Psalm that is said or sung after the second lesson, the Nicene in the communion service, and the Athanasian by itself, after the evening prayer, in the same Creed : " There is one person of the Father, another of tlic Son, and another of the Holy Ghost ;" and, afterwards : " The Father is God and Lord, the Son is God mid Lord, and the Holy Ghost is God and Lord;" but more especially by these ; "For like as we are compelled by the Christian verity to acknowledge every person by Himself to be God and Lord, so are we forbidden by the Catholic religion to sat/ tin re be three Gods or three Lords ;" the result of which words is this, that by the Christian verity we are bound to confess and acknowledge three Gods and three Lords, but, by the Catholic religion, we are not allowed to say or to make mention of three Gods and Lords ; consequently we njay have an idea of three Gods and Lords, but are not to make confession thereof with our mouth. Nevertheless, that the doctrine of the trinity in the Athanasian Creed is agreeable to truth, if only instead of a trinity of persons be there substituted a trinity of person, which trinity is in God the Saviour Jesus Christ, may be seen in the Doctrine of the Nao Jerusalem concerning the Lord, published at Amsterdam, in the year 1763, n. 55 to 61.

34. It is to be observed, that in the Apostles' Creed it is said, "I believe in God the Father, in Jesi/s Christ, and in the Holy Ghost ;" in the Nicene Creed, " / believe in one God, the Father, in one Lord Jesus Christ, and in the Holy Ghost," thus only in one God ; but in the Athanasian Creed it is, "In God the Father, God the Son, and God the Holy Ghost," thus in three Gods. But whereas the authors and favourers of this creed clearly saw that an idea of three Gods would unavoidably result from the expressions therein used, therefore, in order to remedy this, they asserted that one substance or essence belongs to the three ; but still there arises from thence no other idea than that there are three Gods unanimous and agreeing together : for when it is said of the three that their substance or essence is one and indivisible, it does not remove the idea of three, but confounds it, because the expression is a metaphysical one, and the science of metaphysics, with all its ingenuity, cannot of three persons, each whereof is God, make one ; it may indeed make of them one in the confession of the mouth, but never in the idea of the mind.

35. That the whole system of Christian theology at this day is founded on an idea of three Gods, is evident from the doctrine of justification, which is the head of the doctrinals of the Christian church, both among Roman Catholics and

DOCTRINE OF THE NEW CHURCH.

Protestants. That doctrine sets forth, that God the Father sent His Son to redeem and save mankind, and gives the Holy Spirit to operate the same : every man who hears, reads, or repeats this, cannot hut in his thought, that is, in his idea, divide God into three, and suppose that one God sent another, and operates by a third. That the same thought of a divine trinity distinguished into three persons, each whereof is God, is continued throughout the rest of the doctrinals of the present church, as from a head into its body, will be demonstrated in its proper place. In the mean time consult what has been premised concerning justification, consult the system of theology in general and in particular, and at the same time consult yourself, while listening to sermons at church, or while praying at home, whether you have any other perception and thought thence resulting, than of three Gods ; and especially while you are praying or singing first to one, and then to the other two separately, as is the common practice. Hence is confirmed the truth of the proposition, that the whole system of theology in the Christian world, at this day, is founded upon an idea of three Gods.

36. That a trinity of Gods is contrary to Holy Scripture, is well known, for it is written, " Am not I Jehovah ? and there is no God else In side Me, a just God and a Saviour, there is Horn- beside Me," Isa. xlv. "21, 22. " / Jehovah am thy God, and thou shult acknowledge no God beside Me, and there is no Saviour beside Me," Hos. xiii. 4. " Thus said Jehovah the King of Israel and the Redeemer thereof, Jehovah Zebaoth, I am t!iii First and the Last, and beside Me there is no God," Isa. xliv. G. " Jehovah Zebaoth is His name, and thy Redeemer the Holy One of Israel, the God of the whole earth shall He be called," Isa. liv. 5. " ///. that day Jehovah shall be King over the whole earth, in that day there shall be One Jehovah, and His name One," Zech. xiv. 9. Beside many more passages elsewhere.

37. That a trinity of Gods is contrary to enlightened reason, may appear from many considerations. What man of sound reason can bear to hear, that three Gods created the world ; or that creation and preservation, redemption and salvation, together with reformation and regeneration, are the work of three Gods, and not of one God ? And, on the other hand, what man of sound reason is not willing to hear, (hat the same God, who is our Creator, is also our Redeemer, Regenerator, and Saviour ? As the latter sentiment, and not the former, accords with reason, there is therefore no nation upon the face of the whole earth, possessed of religion and sound reason, but what acknowledges one God. That the Mahometans, and certain nations in Asia and Africa, abhor Christianity, because they believe it inculcates the worship of three Gods, is well known ; and the only answer of the Christians to the charge is, that the three possess one essence, and thus arc one God. I can affirm, that from the reason which has been given me, I can clearly see, that neither the world, nor the angelic heaven, nor the church, nor any thing therein, could have existed, or can still subsist, but from one God.

38. Here I will add a quotation from the Confession of the Dutch Churches received at the Synod of Dort, which is this : "I believe in one God, who is one essence, in which are three Persons, truly and really distinct, in communicable properties from eternity, namely, the Father, the Son, and the Holy Spirit ; the Father is of all things, both visible and invisible, the cause, origin, and beginning ; the Son is the Word, wisdom, and image of the Father ; the Holy Spirit is the eternal virtue and power proceeding from the Father and the Son. However, it must be allowed, that this doctrine far exceeds the comprehension of the human mind ; we must therefore be content to wait till we come to heaven for a perfect knowledge thereof."

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39. That the Tenets of the aforesaid Theology appear to be erroneous, after the idea of a Trinity of Persons, and the consequent idea of Three Gods, has been rejected, and the idea of One God, in whom is a Divine Trinity, received in its stead.

BRIEF ANALYSIS.

40. The reason why the tenets of the present church, which are founded upon the idea of three Gods, derived from the doctrine of a trinity of persons literally understood, appear erroneous, after the idea of one God, in whom is a divine trinity, has been received in its stead, is, because, till this truth is received, we cannot see what is erroneous : the case herein is like a person, who in the night time, by the light of some stars only, sees various objects, especially images, and believes them to be living men ; or like one, who in the twilight before sunrise, as he lies in his bed, fancies he sees goblins in the air, and believes them to be angels : or

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like a person, who sees many things in the delusive light of phantasy, and believes them to be real : such things, it is well known, do not appear according to their true qualities, until the person comes to enjoy the light of the day, or, in other words, until his understanding is broad awake. The case is the same with the spiritual things of the church, which have been erroneously and falsely perceived, and even confirmed, when genuine truths present themselves in their own light, which is the light of heaven. Who is there that cannot understand, that all tenets founded on the idea of three Gods must be interiorly erroneous and false ? I say interiorly, because the idea of God enters into every thing belonging to the church, religion, and worship; and theological matters have their residence above all others in the human mind, and among these the idea of God is the principal or supreme ; wherefore if this be false, all beneath it, in consequence of the principle from whence they flow, must likewise be false or falsified ; for that which is supreme, being also the inmost, constitutes the very essence of all that is derived from it ; and the essence, like a soul, forms them into a body, after its own image ; and when in its descent it lights upon truths, it even infects them with its own blemish and error. The idea of three Gods in theology may be compared to a disorder seated in the heart or lungs, in which the patient fancies himself to be in health, because his physician, not knowing his disease, persuades him that he is so ; but if the physician knows it, and still persuades the patient that he is in health, he deserves the charge of deep malignity.

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41. That then true saring Faith, which is a Faith in One God, united with Good Works, is achnoiclcdgcd and received,

BRIEF ANALYSIS.

. 42. The reason why this faith, which is a faith in one God, is acknowledged and received as truly savinc, when the former faith, which is a faith in three Gods, is rejected, is, because till this is the case it cannot be seen in its proper form : for the faith of the present day is set forth as the only saving faith, because it is a faith in one God, and a faith in a Saviour ; but it must be observed, that this faith hath two faces, the one internal, and the other external ; its internal 3 face is formed from the perception of three Gods, (for who perceives or thinks any otherwise ? Let every one examine himself) ; whereas its external face is formed from the confession of one God, (for who confesses or speaks otherwise? let every one examine himself) ; these two faces are altogether discordant with each other, so that the external is not acknowledged by the internal, nor is the internal known by the external. From this disagreement, and the vanishing of the one out of sight of the other, a confused idea of tilings pertaining to salvation has been conceived and brought forth in the church. It is otherwise, when the internal and external faces accord together, and mutually regard and acknowledge each other as one ; that this is the case, when one God, in whom is a divine trinity, is not only perceived by the mind, but likewise acknowledged by the mouth, is self-evident. That the tenet of the Father's being alienated from mankind, is then abolished, together with that of His reconciliation ; and that quite another doctrine takes place concerning imputation, remission of sins, regeneration, and salvation thence derived : will clearly be seen in the work itself, in the light of reason illustrated by divine truths from the Sacred Scripture. This faith is called a faith united with good works, because without this union it is impossible to have faith in one God.

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43. And that this Faith is in God the Saviour Jesus Christ, which in its simple Form is as follows : I. That there is One God, in whom is a Divine Trinity, and that lie is the Lord Jesus Christ. II. That saving Faith is to believe in Him. III. That Evils ought to be shunned, because they arc of the Devil and from the Devil. IV. That Good Works ought to be done, because they arc of God and from God. V. And that they ought to be done by Man as of himself, but with a Belief that they arc from the Lord, operating in him and by him.

BRIEF ANALYSIS.

44. This is the faith of the New Church in its simple form, which will appear more fully in the Appendix, and still more at large in the first part of the work itself, where we shall treat of the Lord God the Saviour, and of the trinity in Him ; of love to God, and love towards our neighbour ; of faith and its conjunction with those two loves ; also in the other parts,

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■27 which will follow in their proper order. But it is necessary that this preliminary concerning the above-mentioned faith should here be briefly illustrated. The Jirst position, viz. That there is one God, in whom is a Divine Trinity, and that He is the Lord Jesus Christ, is summarily illustrated in the following manner. It is a certain and established truth, that God is one, that His essence is indivisible, and that there is a trinity ; since, therefore, God is one, and His essence is indivisible, it follows, that God is one person, and that a trinity is in that person. That this is the Lord Jesus Christ appears from hence, that He was conceived of God the Father, Luke i. 34, 35 ; and that thus as to His soul and essential life he is God ; and, therefore, as He Himself said, that the Father and He are one, John x. 39 ; that He is in the Father, and the Father in Him, John xiv. 11), 11; that he who seeth Him and knowcth Him, seeth and knoweth the Father, John xiv. 7, 9 ; that no one seeth and knoweth the Father, but He who is in the bosom of the Father, John i. 18 ; that all things belonging to the Father are His, John iii. 35. chap. xvi. 15 ; that He is the Way, the Truth, and the Life, and that no one cometh unto the Father but by Him, John xiv. G ; consequently, from Him, because He is in Him, and thus is He Himself; and, according to Paul, that in Him dwells all the fullness of the Godhead bodily, Coloss. ii. 9 ; and, according to Isaiah, " Unto us a Child is born, unto us a Son is given, whose name is God, Father of Eternity" ix. 5 ; and again, that He hath power over all flesh, John xvii. 2 ; and that He hath all power in heaven and earth, Matt, xxviii. 18 : whence it follows, that He is the God of heaven and earth.