or at

Swedenborg or of the New Church; after that, if Providence permit, I hope to be able to give them a pretty thorough examination. I thank you much for your kindness in sending me those pamphlets relating to Davis' revelations, and the doctrines and views of Swedenborg and his followers. I have long wished to see his writings, but as providence did not throw them in my way, and as I could not well afford the means requisite to purchase them, not knowing that I should wish to keep them, I remained almost wholly ignorant of them. But it so happened that one of my sons bought and brought home the work of Davis, and another son read, studied, and firmly believed in Davis. Thus circumstanced, I, of course, read Davis, and from that studied Geology, &c. in order to understand, and, if possible, set my son right. In this search, I applied to you, sir, and you sent me those books; after reading them, I sent them to my son, who is teaching school in I sent first the review of Davis. This seemed to do him no good, but led him to think of and actually attempt to answer it and defend Davis. I then sent him the remaining pamphlets. The inclosed half sheet from him I have just received. Judge of my surprise and great joy on reading it; any thing rather than infidelity and sin. If the writings of Swedenborg can help us out of these rationally and truly, thank God for them. I send you enclosed one dollar-please take pay for the former pamphlets, and, if any thing remain, select and send us such as you judge best to the amount. Perhaps it will trouble you too much—if so (your business not permitting) you may some way let us know where, as we may wish and be able, we may obtain, in this cheap style, the other works of Swedenborg. I think you ought to publish, in the secular papers, that these writings can be had in pamphlet form and cheap-some one in a thousand perhaps would care to read them. If Swedenborg is right, now is the time to draw attention to his writings-and if he is not right, still the knowledge of his works must be vastly important in these times. After reading, I intend still to send to my son, and trust they may be of real service to us both. Let us have an interest in your prayers and those of your faith. We love the truth, but cannot consent to be deceived. Our motto is-prove all things and hold fast that which is good.

The following is the letter from the son above referred to.

DEAR FATHER,

I have received those pamphlets which you sent me containing some of Swedenborg's writings, and the truths therein contained have operated powerfully upon my mind, so as nearly to throw me off from my balance; and I seriously think of giving up beat, and hauling down my colors for the present; that is to say, I have given up my proposed plan of attack upon Swedenborg's works and his defenders; for I am almost convinced that they are right and I am wrong. I love the truth wherever found, and do not wish to be found fighting against it. I must take more time, and investigate more thoroughly Swedenborg's works, before I oppose them. He has convinced me of some new truths, which never before met my eye, or even entered into my thoughts as truths; indeed they are new, and take me wholly by surprise. He explains the Scriptures in such a way as to meet my comprehension and reason, and so to overthrow most of my objections; and perhaps things will appear plainer after I shall have read all his writings, which I shall do at the first opportunity. One truth (of which I cannot doubt) in particular, has now, for the first time, engaged my attention and taken me wholly by surprise-it is this-that man after death is his own love, or his own will-that his reigning-love constitutes his character, which remains with him after death, and is never changed to eternity, for the reason (as given) "that man after death can no longer be reformed by instruction, because the ultimate plane, which consists of natural knowledges and affections, is then quiescent, and cannot be opened, because it is not spiritual; and that upon that plane the interiors which are of the mind, rest, as a house on its foundation; even as the heavens rest upon the earth and other worlds for their foundation, and VOL. II. 3

are as the character of these worlds." Hence the law of progressive improvement (which I thought was universal) only extends to the worlds, and not necessarily beyond them into heaven, unless the spirit be good, and loves truth and good for its own sake, for otherwise these truths and goods which enable him to improve, are shut out of his mind, for he is as his love, and he loves them not. Why did I not perceive this before? because I never had the chance. It is a mighty truth. Do you fully comprehend and realize it, and are you a believer in Swedenborg? You need not send me back that first letter or the others, but keep them. I will send you what I have already written about Davis, &c. for your perusal, and I shall write no more at present on that subject.

The following, the last received from the father, came to hand a few days since:

MY DEAR SIR,

-I am naturally and habitually inclined to understand every writing, and especially the Holy Scriptures, literally, according to the ordinary rules of exegesis; and nothing short of the alternative of a new exposition, or infidelity, could reconcile my mind to the transition. And that transition must be warranted by sufficient data, or it cannot be made even in view of such an alternative. I must be convinced. The facts connected with clairvoyance seem to afford a presumption in favor of the natural possibility of the state professed by Swedenborg. This is confirmed by Somnambulism -I mean, one familiar with the facts connected with those events would more readily admit the truth of the case of Swedenborg--only, the tendency would be to explain it as a natural phenomenon. But when the Scripture revelation, confirmed by miracles, is considered, there is nothing incredible in the declaration of Swedenborg, that the Lord himself opened his interiors, and let him into the Spirit World; and this principally for the purpose of qualifying him to open the internal sense of the Word; provided it shall appear, in the progress of intelligence, that the literal sense cannot be made to accord with reason and facts; and, provided also, that the assumed internal sense shall itself harmonize with reason and science, and shall possess an importance worthy of so high an origin. This is the more probable from the fact that Swedenborg experienced the opening of his interiors while in the full possession of his natural faculties. I must however become better accquainted with these writings before I can correctly decide whether these conditions are provided for in Swedenborg's case. The principal necessity of a correspondential or internal sense to the Word, that I at present feel, is in reconciling the Mosaic account of the creation, &c., with the sciences of Geology and Astronomy. There is indeed a necessity arising from the imperfection of our faculties that heavenly things should be described in an accomodated language; but this is provided for in the admission of scripture, that "we see through a glass darkly"--nor is there anything in the nature of the difficulty that would not exist as much to prevent a perfect disclosure by Swedenborg, as by the Apostles: our faculties still remaining imperfect, unless our interiors were also opened. There is also a necessity arising from an imperfect revelation, which is but preparatory to a subsequent full development. Such was the law dispensation of truth, expressed in types and partial utterances, preparatory to the Gospel revelation; but, as the first was established, as truth, by miracles, so was the perfect display confirmed in like manner, and if the Gospel revelation could be accounted, like its predecessor, also, somewhat defective, and would ultimately need a divine explanation, how will it appear demonstrable, that that explanation has been indeed afforded, unless this is also confirmed by miracles? I wait to see if there be a satisfactory proof of Swedenborg's divine illumination and call to this high office, when he comes confessedly unaccompanied with miraculous attestation.

I think so far as my son is indebted to the New Church (and he is greatly indebted), his obligation is perhaps equally to Swedenborg himself, and to those who by means of his disclosures have so successfully assailed Davis' Revelations. For, though the first result of reading the "Revelations Reveal

ed," was to provoke an attack; yet I doubt not that the real difficulties he felt in producing a satisfactory answer, prepared him to receive the doctrines of Swedenborg-nor can I think that either separately would have convinced him. I only fear that he will relapse; for though I do not at present subscribe to the truth of Swedenborgianism, yet I view this doctrine so far removed from infidelity, and so much substantially Christian, that I cannot but greatly prefer his present to his former position. May the Lord continue to help him. Do you know that the Shakers profess to have, through Ann Lee, an opening into heaven and hell? To have intercourse with departed spirits and with the Lord himself? That while many of their disclosures correspond nearly with those of Swedenborg, that in several respects they essentially dif fer? That they hold the second coming of the Lord to have been personal in a female (Ann Lee)? and that through her there is an opening from some of the hells into heaven? and that they not only assert these things but produce miracles in proof? Pray for us.

Yours, affectionately.

P. S. Should you see fit, with pen and ink, again to communicate with me, you would much oblige me if you would inform me in relation to the facts of clairvoyance, as follows:

1. Was Davis' state in which he claimed independence or freedom of control from his magnetiser peculiar to him? or is that state common to some others? Is this beyond dispute?

2 Does Mr. Davis, in a state of clairvoyance still persist to maintain the truth of his revelations ? and has he attempted to answer the chief objections to them, and with what success?

3. Have any equally advanced clairvoyants confirmed the revelations of Swedenborg, or given essentially different reports from Davis? Do clairvoyants, in these matters, equally well qualified, contradict each other?

It seems to me that the principles of Davis involve Pantheism or Atheism. I know he often talks of God, or of the great positive mind as eternal and infinite; but in detail how is He so? I see nothing in the beginning but the vast univercœlum of unparticled matter, and motion pervading the whole mass. This matter and motion both equally eternal-motion moving matter according to an eternal law arising from the essential nature of both, and the necessary and eternal relation of each to the other. This motion in matter is all the God I can discover. Motion is the soul, and matter the body of God— at length this motion produces forms in matter, and through minerals, plants, animals, and man, are developed life and sensation and intelligence. In all the progress God is the soul, and matter the body; and now all the life, and all the sensation, and all the intelligence God has is what exists in matter progressive. In these, God is constantly increasing. He has now got to be quite an intelligent being, as, according to Davis, all minds in the second sphere constitute one Great Man, so all the motion, life, sensation and intelligence in the seven spheres constitute one great God. Mind was not eternal only potentially, not actually-such was the nature of eternal motion in matter, that mind must at length be developed. Now if there be any other God, give us these eternal principles and laws, and we have no need of him. The universe will get along without him.-The Lord forgive such an exhibition.

From an occasional correspondent.

DEAR SIR,

My brother suggested to me the idea of furnishing a series of articles to the N. C. Repository, of a purely scientific nature, and particularly addressed to such minds as received the Vestiges of Creation as the most philosophic theory of nature. I was to keep the materialist constantly in view and to advance no facts or arguments to which he would not give his assent, even although such facts and arguments might not be gainsayed by any one the least spiritually minded. Even in this circumscribed circle, I believe there are positive

facts enough in nature to prove Swedenborg's system the most reasonable of all hypotheses.

On reviewing and further prosecuting some of the natural sciences with this object in view, I am more and more astonished at the universal applicability of E. S.'s system to the solution of the enigmas of nature and life. That ground is the true California of the mind whence the intellectual wealth of centuries to come is to be dug.

Any articles which I could write must necessarily be outlines (happy if they even be correct ones) of subjects, each of which would demand a large volume to do it justice. I have already found much which could be conveniently blended with my first essay on Cosmogony, and as I cast my eyes over the tract marked out before me

I believe I am correct when I state, that the brethren in England, universally, have no sympathy whatever with the strange, and, as we consider, most injurious discussions and agitations respecting the Trine in the Ministry, Church Government, &c., which have now a long time so much occupied the minds of our American brethren. They certainly cannot be aware of the immense injury to the holy cause, both in respect to their own minds, in promoting that holy brotherhood of love, which is involved in the descent of the New Jernsalem, and also in regard to the spread of the holy truths amongst the community at large, which these agitations must necessarily engender and inflict. To engender discussion upon a subject so external as the trine and the form of ecclesiastical government, &c., and to divide societies and individuals upon the questions is, I am certain, one of the wiles of the dragon in his attempts to destroy the "male child;" although open violence and persecution the dragon and his crew cannot practise now; the time is past for that; certainly in America, if not altogether in Europe, especially in the darkest parts of Romanism: but the dragon can still do great mischief by his wiles in causing controversy and division in the very "beloved city" itself. And this controversy in America is, I am certain, one of those direful wiles of evil spirits, by which the attention is kept from the great essentials of doctrine and life, and fixed upon a mere dry bone, which the external in question is, when compared with the great essentials of the truly spiritual and Christian life, which it is the mission and object of the New Church to bring to pass. We are quite convinced that externals as to order and Church Government, will be gradually developed as internals become active and vital. The Old Church has had quite enough to do with externals, but the New has to do with internals--love, mercy, truth, &c., and these internals we can now, of the Divine mercy, cultivate and cherish by virtue of the knowledges of truth so abundantly opened to us through the opening of the Word. The essential external of the New Church is the Good of Life-love and truth, charity and faith, in act. This is the essential external, to which all hearts and eyes should be directed, and we may be sure that where this external exists, true order will follow; all other externals, such as forms of worship, forms of Church Government, &c., are as mere garments which may be suited, and fitted, and altered as circumstances may require. Such I understand to be the doctrine of Swedenborg, and I think that we may all see that it is founded in the truest wisdom, suited to all countries, and adapted to all circumstances. If our brethren in America had seen one tenth part of the evils of conformity as to Episcopacy, Church Government, ritual worship, &c., as we have in England, they would abhor the very idea of controverting about the Trine and Church Government, with a view to establish a uniform system in America; it can never be done; the new spirit of religious liberty forbids it.

DR. TAFEL AND LE BOYS DES GUAYS.

These are two honored names among the continental brethren of the New Church. The former is the well known Editor of the Latin works of Swedenborg and the translator of several of them into the German language. He is also the author of a number of valuable treatises, theological and philosophical, bearing upon the system of the New Church, large portions of which would well repay the labor of transferring into English. We have lately received a copy of his last work, entitled "Fundamental Philosophy," of which we may present our readers with some account in a future No. The latter, Mons. des Guays, is also well known as a devoted and indefatigable advocate of the Heavenly Doctrines in France. He is Editor of the "Nouvelle Jerusalem," an able periodical published at Paris and embodying some of the ablest essays on N. C. themes which have ever appeared. It was in this work that the admirable "Letters to a Man of the World" were first given to the public. We are still hoping for a farther continuation of the series, though his engagement in translations, which appear in his Magazine, will probably render the completion of his plan a very slow process.

The following items of personal reminiscence respecting these two distinguished indìviduals are from the pen of the Rev. T. O. Prescott, a sketch of whose visit to the continent during the past year has appeared both in the Boston N. J. Magazine and in the London Intel. Repository.

"From Paris I proceeded north to Brussels and Antwerp, thence to Cologne, and up the Rhine to Frankfort. Here I found a brother of Dr. Tafel's, who was in Frankfort as a member of the German Diet. He very kindly introduced me into the Hall of the Assembly, where I had an opportunity of witnessing for a short time the proceedings of that body, which has done much and promises to do more for the freedom of Germany. This gentleman, Dr. Tafel's brother, is understood to be favorable to the doctrines, but, as Dr. Tafel afterwards remarked to me, he is so absorbed in political matters just at present, as not to take great interest in other things. From Frankfort I went by railway to the beautiful town of Heidelberg, thence by coach and railway to Heilbrom and Stuttgardt, the capital of Wurtemburg. From this city it is about twenty miles to Tubingen, the residence of Dr. Tafel, to which place I proceeded by coach, and arrived in the evening.

"The following morning I called on Dr. Tafel. He has a suite of rooms in the old castle, which stands on an eminence in the outskirts of the town, commanding a very beautiful view of the surrounding country. I had written Dr. Tafel from Paris, that I was about to do myself the pleasure of paying him a visit, and he now received me in the most kind and cordial manner, and at once insisted upon my leaving the hotel and taking up my abode with him during my stay in Tubingen. He is a person of about middle stature, rather slightly made,-face not broad, as is so common with Germans, but rather thin than otherwise; his hair somewhat grey; he is in his fifty-third year, having been born, as he informed me, on the 17th of February, 1796. He wears spectacles. The lithograph portrait of him we have in America does not convey a very correct idea of his appearance; there was one of them hanging up in his room, but he remarked that it was not a very good likeness. His countenance has a very gentle and sincere expression, and there is an almost child-like simplicity in his manner, with the most entire freedom from pretension and self-conceit, accompanied with a slight air of abstraction, natural to a student. You feel at once that he is a single-hearted, faithful, and good man; he is one whose society it is purifying to be in. Mrs. Tafel, too, is a very intelligent, sincere, and warm-hearted person: I shall long remember her kind and thoughtful attentions. They have a fine family of seven children. Dr. Tafel is librarian of the university, and his duties occupy him from nine o'clock till four; the library rooms (containing 200,000 volumes) are in the same building. His office is a permanent one, and he