With the writer of the annexed letter we have no personal acquaintance, nor are we acquainted with his present state of mind, in reference to the teachings of the New Church. His reading, we believe, was continued and we hope with happy results. It is not clear to us that his use of the term "material," in reference to the soul, as he explains it, is wholly incorrect, as he probably intends it in the sense of substantial, yet we should have preferred another epithet.

DEAR SIR,

Since writing to you first, I have obtained through a friend two volumes of the works of Swedenborg, to wit, his "Heaven and Hell," and "True Christian Religion," also the 1st, 2nd, and 3d numbers of the Swedenborg Library, together with the Life of Swedenborg by Hobart. These three numbers, his Life, his Heaven and Hell, and a part of his True Christian Religion, I have read, and with peculiar interest. His ideas of the soul delighted me exceedingly. I have entertained the same views on this subject for several years, and that without finding a single individual to agree with me. I have been denounced as a materialist, a heretic, yea, an infidel for these very opinions; and you can judge of my gratification when I found an author of the character and standing of Swedenborg to sustain me. You will see by my first letter how I arrived at my conclusions. They were simply the result of philosophical investigation. Yet when we admit that the soul is a positive existence-that it is a substance--that it occupies the whole or some part of the body, is it not the dictate of common sense that it is a body and must have at least one of the essential properties of all bodies, to wit figure, and is in fact in some sense material? How strange then that so much time and talent should have been expended in trying to make out that it has no parts--no outside or inside, and is immaterial; and stranger still, if possible, to rest its immortality upon such foundations. Who does not see at a glance, that any thing, no matter what. if it be not infinite in magnitude, must have boundaries, consequently figure, and must be a body? We do not of course say that it is a substance such as is cognizable to any of our senses; and it may be as much more ethereal than electricity, as electricity is more ethereal than the most ponderous metal, still it is a body-a substantial body.

But I imagine you will be somewhat curious to learn what I think of Swedenborg's revelations. Would to God I could place implicit confidence m them. Ever since I have read his works I have been constantly asking myself-can it be possible that these things are true? They come to us in so imposing a form, they are written in such a simple, artless, truthful style, equalled by nothing in these respects, except the New Testament itself, that we can scarcely help believing them. One thing I am certain of, if they are not true, he himself was deceived. I have no doubt of his honesty, no doubt of his sincerity. He was a great, good, and most extraordinary man. I am amazed with his productions. I know not what to think of them. My reason yields to them entirely. I am not minutely enough acquainted with Scripture to say whether that too does not sustain them. So far as I can see, it does. Still, after all, I fear I am somewhat faithless. Will you say then that I am skeptical? I am a little so, I admit. But there is something so strange in the idea, so contrary to all my old fashioned preconceived notions, that there should be trees and houses, and gardens, and even marriage in Heaven, and rocks and caverns in Hell, that though my reason cannot say nay, still I suppose it will take some time before I can so change the current of my thoughts as to become reconciled to such novelties as to realize the truth of them. However, I am determined to read on, and I should not be surprised, if in time I should become a convert to Swedenborg's doctrines. In fact I can see very little objection to them now. They are decidedly more in accordance with my present views, than any with which I am acquainted. It is his revelations which most puzzle me. I cannot help entertaining some doubts in regard to them, though as you have shown in your introduction to the Library there is much reason to believe them. You, I suppose, have no longer

any difficulty in receiving them. I sincerely wish it was so with me; for although it may be said we have enough in the Scriptures to confirm us in the truth and realities of a future state, yet these have been doubted--are now doubted by thousands of honest, intelligent men. In regard to myself it is a truth, and I see no good reason for concealing it, that amongst the greatest trials I have are the trials of faith; and I have reason to believe it is so with many--very many others. Nothing then, can be more interesting, or more welcome to us, than new witnesses going to sustain Scripture testimony.

These revelations of Swedenborg have this tendency, and if we could believe them, and put full and entire faith in them, what a treasure they would be to With the highest respect and consideration,

us.

Yours, &c.

From the gentleman, resident in one of the British Provinces, several of whose communications have already appeared in our pages.

DEAR SIR,

I feel so much interest in what I have read recently in relation to Swedenborg, that I am desirous of knowing more about his disclosures, and of getting his writings into the hands of others, which I hope to do to some extent at least. Several persons have already requested the loan of the works I purchased in Boston in June last. I shall endeavor to gratify them as soon as 1 am able.

The basis on which his teachings are founded, and relied on by the receivers of them, appears to me to be sound. If anything in Swedenborg's writings contravened the Scriptures, or weakened their sanctions, I should be disposed at once to reject them; but, so far as I can see, on present knowledge of them, they do not, but appear to me greatly to strengthen the motives to a virtuous life. The dictates of enlightened (right) reason must be in harmony with the sacred canon when rightly understood. The constitution of our nature, equally with the written Word, is from the Supreme, and there can be no antagonism between them. A faith that supersedes reason must be an erroneous faith. I do not see how it can be otherwise. I would not be understood to say that nothing is to be believed which reason cannot comprehend, but nothing is to be believed which manifestly contradicts it. A ship may as well dispense with its rudder as a man with the exercise of his reason. Such a man would be prepared to assent to anything, and really believe nothing. The warring elements of theological dogmas sadly need a harmonizer, and perhaps may find it in the doctrines of the New Church. So far as at present advised, I am pretty strongly inclined to think they will, ultimately. The world we live in is miserably out of joint, socially, politically, economically, and morally. When will all men be brethren? They must be before they are Christians, or rather when they are. I feel that it would be doing a service to poor humanity to give circulation to these writings, for the doctrines they contain, whatever may be thought of the unveilings of the spirit-world, and I shall be a willing auxiliary in this service.

Yours, &c.

The ensuing is from a young man in New Hampshire, almost entirely blind, as is evident from the hand-writing.

DEAR SIR,

My object in addressing you, sir, instead of the publisher of the Library, is to add a few words on the subjects you are bringing before the public. Those

who receive Swedenborg's disclosures as an infallible guide must excuse me if I am slow in my journey towards their position. If I am really moving thitherward, so be it; I will not judge before the time. But on certain great features of the "New Church" system I do not hesitate to adopt a favorable and decided opinion. The dogma of a material resurrection I never believed, and have for years been shaping my faith into a form which had almost (not quite) matured itself when I met with Swedenborg. I feel sure that he is right on that point. I could name an influential clergyman of this part of N. H., who recorded his dissent from the commonly received doctrine on the stone at the grave of his wife before you published the work on "Anastasis," and had also read an able vindication of his views before the association, of which he was a meniber, wherein he contended unanswerably that the doctrine of Christ's resurrection, as taught in the N. T., is almost paralyzed and destroyed by the gross ideas of the Church on the subject.

There is no doubt in my mind but that all things possible, i. e. all things in harmony with other things, may and ao receive an objective reality through corresponding affection and faith existing subjectively. There can be therefore no doubt but that the soul makes its own heaven or hell. Nor can there be doubt either that God also makes it for each one in some sense. If my place is the sphere of my presence, and if others approaching see me and it in accordance with my real character, so the universe is the sphere of God's presence, and nothing can be seen in it, or can be at all without Him.

Perhaps I should make myself clearer by illustrations, &c.; at any rate I might add much on the foregoing and other topics, in which I should approve the N. C. doctrines entirely. Especially this, I may say, I can see no reason to doubt the honesty of Swedenborg, or the truth of his visions, but much reason to the contrary; but might not Swedenborg often misjudge in his new and sometimes strange field of observation? Could he (do you see reason to be sure) always himself discriminate between the true and the false in appear

ances?

Again--even suppose he had the means of certainty in his own mind; suppose the forms he saw were always the best ones for him of the variety he contemplated, are those same forms necessarily the best for mankind? Would not a use of his rich imagery in part (together with other) in the way of illustration or for the face of analogy, be worth more to Christendom than to make of them for the church another hierarchy cast in iron?

Such questions as the above lie between me and the New Church. I am afraid to the mass of men this new system, even more than the old, would verify the words of Jesus the Son of Sirach (Eccl. xxi. 19). I doubtless make myself but very imperfectly understood, yet enough I hope to suggest some points on which, it may be, some of those interested in your discussions would rejoice to see light.

Yours, truly.

REPORTS OF NEW CHURCH SOCIETIES.

The two following Reports, one from the Society at Boston, and the other from that of Bath, Me., presented at the late meeting of the Convention at Philadelphia, contain each of them iteras of so much interest to New Church readers, that we have concluded to transfer them to our pages.

BOSTON.

This Society numbers three hundred and forty-two members; twenty-two have joined it during the past year; and three have been removed by death; two to other societies; and one from other causes. There are about two hundred other receivers connected with it. The public worship of the Society is regular and constant; being conducted by Rev. Thomas Worcester, pastor. It is attended

by about seven hundred and fifty persons, including the children of members and receivers. The Holy Supper is administered quarterly, and is attended by about two hundred and thirty persons. The Society has a Sabbath School, consisting of about one hundred and ten pupils; divided into one class for adults, and thirteen classes for children; and under the care of a superintendent, and four male and nine female teachers. The number of persons baptized during the past year is fifty-three. There is in Boston a Library of Swedenborg's works, and a Sabbath School Library, containing about three hundred volumes. The general affairs of the Society, its meetings for public worship in the morning, and pastoral instruction in the afternoon, together with the Sabbath School and social meetings, are conducted much as heretofore; and they were so fully stated in last year's Report, that a repetition now seems unnecessary. We would remark, however, that our public meetings continue to be well attended, and that the number of those who make our Church their regular place of worship is constantly increasing. Several of this class, who have not yet made profession of the Doctrines, have hired pews and seats, and thus become regular contributors to the expenses of the Society.

We would also notice, that, so far as we can judge, the Doctrines continue to be more and more favorably regarded by the public. We do not mean by this remark, that any very considerable portion of those connected with the Old Church have examined the writings of Swedenborg, and are inclined to receive them; though it is well known that many of the ministers, especially of the Unitarians, read the writings; and that their preaching is to some extent modiffed thereby. Of this they appear to make no secret, but converse freely concerning the New Church with receivers of the Doctrines, and not unfrequently speak of Swedenborg, and recommend some of his teachings to their own people. This is done both in private conversation and in their sermons, and no doubt has an influence in removing prejudice, and in preparing the way for the full reception of the Doctrines. Thus it has a tendency to produce the general state of public sentiment to which we referred as becoming more and more prevalent,- —a state in which the New Church is not merely tolerated as harmless, but respected as being useful and serviceable to the community.

We are aware that this aspect of things may be in a considerable degree limited to Massachusetts; but it seems to us to be interesting to the Church at large. It also presents Unitarianism, or perhaps we should rather say, the work which Unitarianism has effected and is now effecting, in a somewhat new point of view. In the early movements of this sect, the chief effort was to oppose and break down Orthodoxy, which then held the understandings of the great mass of men in spiritual bondage. In this effort Unitarianism has succeeded in a considerable degree; and while intent and earnest in the warfare against the falsities of a trinity of persons in the Godhead, of the atonement, and of salvation by faith alone, the necessity for positive doctrines to be substituted in their stead was overlooked. But now that the work is accomplished, and the power of an absurd and false faith is so nearly overthrown, it is gratifying to see indications that Unitarians are not entirely satisfied with their present position and attainments; but feel, to some extent at least, the necessity of a more positive and sustaining faith and system of doctrines. While they were simply opposing Orthodoxy, they made use of such weapons as readily came to hand, and were themselves sustained in great part by the strength of the barrier against which they were striving. But as that falls before them, it becomes necessary that they should inquire, not only what they have gained, but what is to be done next. And it is a hopeful sign, that Unitarianism is beginning to examine itself, and to perceive the necessity of converting its weapons of warfare into instruments adapted to the promotion of a life of peace.

But, on the other hand, we must be careful not to take these indications for more than they really are. So far as Swedenborg is read, we may trust that his writings will produce a good effect; and we must also rejoice to see the light of the New Jerusalem illuminating in any degree the regions of the Old Church. But when we hear that Swedenborg is read and admired, and some

of the truths he teaches acknowledged, it may often be necessary to inquire how his writings are regarded, and how his teachings are understood. For there are those at the present day who profess to admire the writings of Swedenborg, and at the same time deny the great essentials of the New Church Doctrine, which it was his appointed office to teach. This state of things, of course, exposes the New Church to new trials. While we were surrounded by none but professed opposers, we were kept together by external pressure as well as by internal agreement and attraction. But as this pressure is removed, it becomes necessary for us to examine more closely our grounds of union among ourselves, and to see that they are placed upon the true and revealed foundations on which alone the holy city can stand. And the result must be that the New Church, instead of becoming confounded with the Old, will stand forth with new and increased distinctness; rejecting and excluding none, but embracing all who can be made willing to unite together in a cordial reception of the fundamental truths, as revealed in the writings of Swedenborg. In accomplishing this work, and in coming into such forms of order as may be necessary for the purpose, there will doubtless be occasion for the exercise of much patience and mutual forbearance. And we trust that the General Convention may be guided by a sense of justice and propriety, and also by an enlightened love of the goods and truths of the Church; and that by its moderation, and by abstaining from all assumption, and exercise of mere arbitrary authority, as well as by its firmness and uncompromising adherence to the essentials of the Church, and to everything which is necessary to their protection and preservation, it may continue to deserve and receive the confidence and the respect of the great body of receivers of the Heavenly Doctrines throughout the United States.

The Society contributes $50,00 to the funds of the Convention.

BATH.

Mr. President:-Since the last meeting of your body, the labors of our Pastor, Rev. S. F. Dike, have been continued without interruption. No removals, or additions to the Society have taken place. The number of baptisms by the Pastor has been four; marriages two; and two funerals have been attended.

The Sunday School, numbering about twenty-five pupils, is continued ; and of late our Pastor has commenced a course of instruction to a small Bible-class of young persons; and it may not be improper here to mention another means of public usefulness to which he has been called the past and present years, as Chairman of the School Committee of the city, which gives him the superintendence of all our schools, with a large share of care and responsibility.

Some few instances of new reception of our Heavenly Doctrines have become known to us as existing in different parts of the State; but in general, at the present time, there seems to prevail an unusual want of life and interest in regard to subjects of a spiritual nature.

Before closing this report, Mr. President, we would beg leave to submit for the consideration of the Convention one or two queries. And, in the first place, whether it would not be in accordance with the general use to which the Convention aims, that, while the several Societies and Associations composing it, from year to year bring to its altar the offering of their reports, and lay before it a representation of the condition of the church with them, some official and distinct response should be made in return, calculated to complete the circle of life through the whole body, and unite all its parts by a livelier sympathy and stronger bond of union.

During the many years that we have been in the practice of annually presenting our reports, which we have done as a matter of order, as a privilege, and with pleasure, we believe that in but one instance have we received in return the response that has seemed to us in accordance with the usages, the health, and the orderly growth of bodies constituted and related as we are. We have read with edification the annual communications of the English Conference to the societies connected with it, and have thought them calculated to warm, enlighten, and strengthen those who cherished the common sympathy and felt the common bond of their union.