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J. F. WYNN.-We have now (Oct. 29) the pleasure to state, that the ceremony of consecrating the Rev. E. Madeley an Ordaining Minister of the New Church, will, by the divine permission, be performed to-morrow (Sunday) at the Church in Friar-street, by the Rev. T. Goyder, -those gentlemen having met in London for the purpose.

It is also arranged that Mr. Madeley shall proceed on a missionary visit to Colchester, Brightlingsea, Ipswich, &c.

He is to leave London on Thursday, Nov. 3, and to lecture on Friday at Colchester; on Sunday, the 6th, he is to ordain Mr. Wynn into the ministry of the New Church, at Brightlingsea; to lecture on Monday; and on Wednesday to return to Colchester and lecture. On Thursday, the 10th, he is to go to Ipswich, and lecture there on the Friday, and-provided his society can spare him-to perform divine service there on the sabbath, and also to give a lecture or two prior to his return home.

OBITUARY.

DIED, on the 15th of July, aged seventy-three, Mr. THOMAS MELLING, of Upholland, near Wigan. This excellent man was a devout and most exemplary receiver of the doctrines of the New Church for nearly half a century. Often has he walked to Wigan, nearly six miles, on the Lord's day, for the purpose of meeting his brethren in public worship, and enjoying the consolations and or dinances of the Church.

His commodious house, in Pembow Lane, was opened several years for public worship in his own neighbourhood, where the Rev. D. G. Goyder, myself, and other of the Manchester Missionaries attended to conduct the service. Much good was done at these meetings, as appears from the Reports of the Manchester Missionary Society.

No trouble or expense was spared by our dear departed friend to second the views of the missionaries, or to make them comfortable during their stay at his hospitable home.

He was always ready to assist the inquiring mind, and willing to lend books and distribute tracts wherever opportunity occurred.

In life and conversation he shewed in an eminent degree the powerful and blessed effects resulting from a genuine reception of the soul - exalting truths of the New-Church. Mild in his temper, affectionate in his disposition, and useful in his life, to friend and foe, he was universally beloved: even those who most objected to his sentiments,

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The minister of the parish, when asked by some respecting the new docdoctrines, replied, "They can do no harm: look at Thomas Melling."

On all occasions our friend exhorted the professors of the doctrines continually to keep a consistent life in view.

When under affliction-and he suffered much latterly-he displayed a patience rarely met with. As was his life, so was his death. Resignation, peace, and confidence in his only Lord and Saviour, marked his latter end, as it did the whole course of his life. R. G. S.

DIED, at Brightlingsea, on Sunday, the 17th of July, 1842, in the forty-first year of her age, SARAH, the beloved wife of Mr. George MARCH, of that place, after a long and painful illness, borne with exemplary patience. She had been for many years an affectionate receiver of the truths of our heavenly Jerusalem, and experienced, in a supereminent dedegree, their mighty power, when joined with love, in sustaining the mind under the most trying dispensations. calm, ever tranquil, the Divine Word was her delight, and its precepts and its doctrines dwelt upon her lips, until, like the summer's sun calmly sinking in the west, without a murmur or a sigh, she sunk to rest, and closed her eyes on all the fleeting things of earth, to enter that bright world where all is lasting and eternal.

Ever

J. F. W.

THE

INTELLECTUAL REPOSITORY

AND

New Jerusalem Magazine.

N° 36. DECEMBER, 1842.

CANONES, SEU INTEGRA THEOLOGIA NOVÆ
ECCLESIAE.

[CANONS, OR THE ENTIRE THEOLOGY OF THE NEW CHURCH.]

To the Editors of the Intellectual Repository.

GENTLEMEN,

A SMALL work, with the above title, was published in 1840, by the London Printing Society. It appears to be but a fragment of a larger work, which Swedenborg probably intended to draw up as a summary of propositions, containing principles of theological science, or announcing fundamental and essential truths on the different subjects to be treated on. The work contains fifty-six pages, and is full of these important propositions, containing the canons, or principles, of many weighty subjects, which however are, for the most part, clearly explained and demonstrated in his other works, particularly in the True Christian Religion and the Divine Love and Wisdom. I am not aware that this little work has yet been translated; but as many persons have inquired about its contents, I have thought it might be satisfactory to them, if, for this purpose, an extract or two were inserted in your periodical. I will only observe that the word "canon" is here employed in the same sense in which it is used in the T. C. R., 50, 330, and in other parts of Swedenborg's writings, viz., as a rule, or law of truth and thought concerning the subject in question. I am yours respectfully,

Liverpool.

W. F.

CHAPTER I.-Concerning the Unity of God; or, that there is One God. 1. That the supreme and inmost of all the doctrinals of the church, and hence the most universal principle of them all, is the knowledge and acknowledgment that there IS ONE GOD.

NEW SERIES. NO. 36.-VOL. 3.

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2. That unless there was ONE GOD, the universe could not be created and preserved.

3. That in the man who does not acknowledge God, there is no church, and consequently no heaven.

4. That in the man who does not acknowledge one God, but several, nothing of the church coheres together.

5. That there is a universal influx from God, and from the angelic heaven into the souls of men, that there is a God, and that he is one.

6. That human reason, if it will, can perceive from many things in the world that there is a God, and also that he is ONE.

7. Hence it is, that in the whole world, there are no people, who have religion and sound reason, that do not acknowledge and confess that there is ONE GOD.

8. That the Sacred Scriptures, and hence the doctrines of the churches in the Christian world, teach that there IS ONE GOD.

9. But as to the nature of that ONE GOD, people and nations have differed, and do still differ.

10. That they have differed, and do still differ, concerning God and his unity, arises from many causes.

CHAPTER II.-That that One God is ESSE ITSELF, which is Jehovah; hence the Essence and Existence of God in Himself.

1. That that one God is called Jehovah from ESSE, thus from this circumstance, that it is he "Who is, was, and is to come;" or, what is the same thing, that he is "the First and the Last, the Beginning and the Ending, the Alpha and the Omega. (Apoc. ch. 1, ver. 3, 11; ch. 22, ver. 13; Isaiah, ch. 14, ver.

6.)

2. Thence that the one only God is Essence, Substance, and Form, and that men and angels are spiritual essences, substances, and forms, or images and likenesses, inasmuch as they derive it from the one only Divine Essence, Substance, and Form.

3. That the divine Esse is Esse in Itself.

4. That the divine Esse in Itself is, at the same time, the divine Existere in Itself.

5. That the divine Esse and Existere in Itself, cannot produce any other divine, which is Esse and Existere in Itself.

6. Consequently, that another God of the same Essence with one God is not possible.

7. That a plurality of Gods in ancient times, and, for the most part, in modern times, is derived from no other origin than that of not understanding the divine Essence.

8. Concerning the Essence and Existence of God; concerning the immensity and eternity of God; or concerning chiefly such things.

9. That theological things, which are innumerable, should occupy the supreme region of the human mind.

10. That in the midst of them is God.

11. That there is an influx from Him into all and every thing around and below, as from a sun.

12. That thus speech (oratio) and knowledge concerning Him pervade and fill all things.

13. That conjunction with Him makes man His image.

14. That conjunction is effected by love and wisdom.

CHAPTER III.-Concerning the Infinity of God.

1. That God, since he was before the world, thus before there were spaces and times, is infinite.

2. That God, since he is and exists in Himself, and since all things in the world are and exist from Him, is infinite.

3. That God, since, after the world was made, he is in space without space, and in time without time, is infinite.

4. That God, since he is the all in all things of the world, and, in particular, the all in all of heaven and the church, is infinite.

5. That the infinity of God correspondently to spaces is called immensity, and that His infinity correspondently to times is called eternity. 6. That although the immensity of God is correspondently to spaces, and the eternity of God correspondently to times; still there is nothing of space in his immensity, and nothing of time in his eternity.

7. That by the immensity of God is understood his divinity as to Esse; and by eternity his divinity as to Existere; both in Himself. 8. That every created thing is finite; and that the infinite is in finite things as in its receptacles.

9. That angels and men, because they are created and hence finite, cannot comprehend the infinity of God, and his immensity and eternity, such as they are in themselves.

10. Nevertheless, when illustrated by God, they can see, as through a glass, that God is infinite.

11. That also an image of the infinite is impressed on the varieties and propagations of things in the world; on the varieties that there is not one thing precisely like another; and on the propagations both animate and inanimate, that the multiplication of one seed may be carried on to infinity, and prolification to eternity, besides many other things.

12. That in the degree, and according to the manner, in which men and angels acknowledge the unity and infinity of God, in the same degree, and in the same manner, if they live well, they become receptacles and images of God.

13. That it is vain to think what was before the world, also what is without, or beyond, the world; since before the world there was no time, and beyond the world there is no space.

14. That a man from thinking concerning these things may fall into delirium, unless he is, to a certain extent, withdrawn by God from the idea of space and time, which inheres in all and every particular of human thought, and adheres to angelic thought.

CHAPTER IV.-Concerning the Creation of the Universe by the One Infinite God.

I. That no one can conceive in idea, and perceive that God created the universe, unless he knows something concerning the spiritual world and its sun, and also concerning the correspondence, and thence conjunction of spiritual things with natural.

2. That there are two worlds, a spiritual world, where spirits and angels are; and a natural world, where men are.

3. That there is a sun in the spiritual world and another in the natural world; and that the spiritual world exists and subsists from its sun, and the natural world by its sun.

4. That the sun of the spiritual world is pure love from Jehovah God, who is in the midst of it, and that the sun of the natural world is pure fire.

5. That every thing which proceeds from the sun of the spiritual world is alive, and that every thing which proceeds from the sun of the natural world is dead.

6. That hence every thing which proceeds from the sun of the spiritual world is spiritual; and every thing which proceeds from the sun of the natural world is natural.

7. That Jehovah God, by the sun ir. the midst of which he is, created the spiritual world; and by this, as a means, or mediately, the natural world.

8. That spiritual things are substantial, and that natural things are material; and that these have existed and subsist from those as what is posterior from what is prior, or what is exterior from what is interior. 9. That hence all things which are in the spiritual world are also in the natural world, and rice versa, with a difference of perfection. 10. That what is natural, since it has originated from what is spi

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