hour-just before day: the day of Pentecost. What wonder that they could not anticipate its unprecedented glories; or hear beforehand the inward speaking of the Holy Ghost, designating by name the Lord's chosen agents, and saying to His prophets, separate me Barnabas and Saul, for the work whereunto I have called them! So they cast lots, and the lot fell upon Matthias. Their motive and method of designating a mere witness of the physical resurrection, illustrated at once their view of the apostleship, and the nature of their faith. That faith, minim though it was, was the maximum of Faith, in the crisis of the world. Yet it was the mustard seed which became a great tree; and all the fowls of the air lodged in the branches thereof. It was Faith alone-ante-Pentecostal Faith-not imbued with Charity, or Power, from on high. No wonder then, that Luke, mindful of the subsequent manifestations of the Lord to His people, does not say that Matthias was made actually an Apostle; but, waving a direct impeachment of his apostolic rank, dismisses the subject with the qualified statement, that he was numbered, or reckoned, with those eleven whom he styles Apostles indeed.

Thus we see that the Old Church took its rise from the remains of Faith, which is first in point of time; but the New Church springs up from the remains of Charity, which is first in respect to the end. Faith may appear to exist, without Charity; but Charity cannot have even the semblance of life, without Faith. It behooves all to inquire whether the nominal New Church has not been started from the standpoint of Faith alone, illustrated by the use of the lot, while the real New Church is silently descending, or preparing to descend (with but little observation, as yet) from God out of Heaven. I remain, yours truly,

DELTA.

DISTRIBUTION AND SALE OF NEW CHURCH BOOKS.

REV. G. BUSH,

UTICA, N. Y., April 1, 1852.

Dear Sir-The following is a statement of my sales, receipts, and expenses from March 1, 1851, to April 1, 1852. And if you think proper you may present the subject to the New Church people in New-York, or elsewhere, and solicit their assistance for another year.

I

I have purchased books to the amount of $918 63, including transportation. have received contributions of books to the amount of $19 95. The amount received for sales is $902 53. I have received contributions as follows, in cash, $253 33; in books, $19 95; and profit on books equal to $34 26, making in all, $307 54. My expenses for travelling fare, board, washing, postage, &c., amount to $262 86; which amount deducted from the amount of contributions and profits, leaves $44 68. I have books in hand amounting to $70 31, and cash equal to $24 50. I have just received a contribution of $50 from Mr. John T. Martin, of Cincinnati, to be appropriated for future operations. This is not included in the contributions mentioned above. This I have used to pay for books, and am still owing for books $132 21. Since March 1, 1851, I have distributed by sale, twenty-seven hundred and thirty books, without including one hundred and forty-four Miniature of the New Jerusa lem. The books distributed are as follows: 312 Heaven and Hell; 111 Book of Doctrines, including 7 small works; 127 Divine Providence; 73 Divine Love and Wisdom; 9 Do. cheap Boston edition; 26 True Christian Religion; 13 Four Leading Doctrines; 2 sets of the Arcana Coclestia, and 2 sets of the Apocalypse Explained, making 36 volumes; 3 Apocalypse Revealed; 56 Earths in the Universe: 19 Last Judgment; 14 Conjugial Love; 14 Sacred Scripture; 22 Sacred Scripture, White Horse, and Summary of the Prophets, and Psalms bound together; 16 Doctrine of the LORD; 22 Brief Exposition; 48 Heavenly Doctrines; 100 Heavenly Doctrines and Brief Exposition, bound together; 9 Heavenly Doctrines and Doctrines of the LORD, bound together; 43 Doctrine of Life; 25 Heavenly Doctrines and Doctrine of Life, bound together; 4 Summary of the Prophets and Psalms; 14 Doctrine of Faith; 10 Charity; 11 Canons; 7 Coronis; 2 Index to True Christian Religion; 1 Index to Arcana; 46 Influx; 20 Posthumous Physiological Tract; 93 Life of Sweden

borg, by Hobart; 3 Do. by Wilkinson; 10 Do. by Rich, Detroit Edition; 100 Biographical Sketch of Barrett; 18 Religious Philosophy, Parsons' Essays, and Influx, bound together; 45 Religious Philosophy, by Des Guays; 7 Parsons' Essays; 6 Sermons on the LORD's Prayer; 3 S. Worcester's Sermons; 31 Antediluvian History; 10 Nineteenth Century, or the New Dispensation; 4 Noble's Appeal; 19 Regenerate Life; 15 Growth of the Mind; 10 Judgment Day; 28 Ohio Tract Book: 178 Bush's Reasons; 30 Letters to a Trinitarian: 5 Bush's Sermon on Heaven; 23 Dictionary of Correspondence; 5 Character and Work of Christ; 6 Book of Worship; 2 Clowes' Dialogues; 87 Swedenborg Library; 1 Volume of the Swedenborg Library; 4 Domestic Education, by Mason; 88 Golden Wedding Ring; 102 Weller on Marriage; 35 Bruce on Marriage; 7 Open intercourse with the Spiritual World; 1 Clissold's Letter; 1 Worship and Love of God; 1 Worcester on the Sabbath; 2 Spiritual Reflections, by Goyder; 1 Economy of the Animal Kingdom, and 1 Principia, making 4 volumes; 1 Divine Humanity, including Mason's two works on the Body of the LORD; 1 Hymn Book; 11 Illustrations of Physiology, by Dr. Rice; 60 Heat and Light for the Nineteenth Century; 98 Cosmogenia or Philosophy of the World; 61 Books for Children, including six or eight varieties; 67 Human Progress since the Last Judgment; 74 Visible and Invisible Worlds; 43 Immortal Fountain; 10 Names for the N. C. Messenger; and 5 Names for the Medium; embracing 77 varieties. These books have been distributed in 57 cities and villages, which are as follows: Cincinnati, Xenia, Cedarville, Silina, South Charleston, London, West Jefferson, Columbus, Newark, Granville, Mount Vernon, Gambier, Mansfield, Shelby, Wellington, Oberlin, Cleveland, Ohio City, Rockport, Newbery, Bedford, Hudson, Ravenna, New London, Plymouth, New Haven, Monroeville, Norwalk, Sandusky, Detroit, Ypsilanti, Ann Arbor, Marshall, Ceresco, Battle Creek, Kalamazoo, Paw Paw, Pontiac, Niles, Edwardsburg, New Buffalo, Michigan City, Laporte, Chicago, Albion, Jackson, Buffalo, Attica, Batavia, Rochester, Geneva, Auburn, Syracuse, Canastota, Peterborough and Utica.

In Rochester I sold upward of $100 worth; forty volumes were purchased for the Atheneum Library, including a set of the Arcana Coelestia and a set of the Apoca lypse Explained, both newly bound in "sheep extra." In Syracuse, $125 worth were purchased, including $45 worth for a library.

may

Books distributed in this way are like seed sown upon the earth; it not all grow directly, but some of it falls upon ground, so warm and receptive, that it springs up immediately and puts forth leaves. I would here mention some incidents, but have scarcely time; and as I intend to make a report for publication in the Repository, I will defer some items till then.

there

The work thus far has been sustained almost entirely by the liberality of Mr. John T. Martin, a warm-hearted New Churchman, of Cincinnati. He has contributed $225 during the past year, and has just sent me $50 more, making $275. He i willing to contribute liberally for continuing the work another year, if others wil join with him. But he is not willing, and perhaps is not able, to carry on the work alone. In a letter recently received from him he writes as follows: "It appears is no person or persons willing to do anything to aid in this good work; if so, it must of course stop. I was in hopes there might be about four found with soul enough to join in carrying on this useful work. I would be one of the number, sharing equally the expense. I consider this of far more importance than building churches and paying preachers; yet, means can be had for the one but not for the other. Now, if you can find three to join me in carrying on this business, the expenses to be shared equally, I am on hand; if not, I am compelled to see it stop, and would advise you not to undertake to go on unless permanent provision can be arranged for the expenses. I am always glad to hear from you; and for your efforts in this good cause the LORD, I am sure, will bless you and give you peace."

You see how the subject stands, and if there is any individual, or any number of individuals, in New York or elsewhere, who will jointly contribute $100, or if it can be raised by a collection on the Sabbath, or otherwise, I will try to obtain enough elsewhere to continue the work. But unless this sum can be raised, I see not how it is possible to go any further.

I may here say, that I am engaged in no other business than the distribution of N. C. books. This employment is worthy of the sacrifice of at least one man's soul

and body. For it is only by means of the truths in these books that men can be redeemed, and enter into the joy of the Lord.

H. M. SAXTON.

CASE OF THE REV. H. WELLER.

The following letter from Mr. Murray has been elicited, as will be seen, by the remarks in our April No., relative to the action of the Michigan Association, in the case of our brother, H. Weller. The impression produced upon our minds by the action of the above body, we know to have been shared in by multitudes of our readers, who could not help feeling that the measure adopted was premature in view of the absence of any specific ground assigned for it in the record. The present communication throws light upon the data which the Association had before them in guiding their resolves, but we cannot say that it quite comes up to our idea of a sufficient reason for so important a step. But we are not called to sit in judgment on the proceedings of the Association, and fully be. lieving that our brethren, the agents on the occasion, were prompted by good motives, and guided by what they considered adequate light in the matter, we leave their explanation to produce its effects upon those who may take an interest in it. So far as we are able to judge, Mr. W. has submitted himself to influences that are utterly unreliable, but our confidence in his general character gives us strong assurance that he will repudiate these errors or erraticisms, and again fully reinstate himself in the esteem and respect of his brethren.

EDITOR OF REPOSTORY,

MICHIGAN CITY, April 13, 1852.

Dear Sir-Your number for April is just received, wherein I notice strictures upon a portion of the proceedings of the last annual meeting of the Michigan and Indiana Association. Being mentioned as author of the resolutions in question, having reference to the case of Henry Weller, it seems incumbent on me to reply.

The Preamble and Resolutions were maturely considered, with an anxious desire that no more should be done than was imperatively demanded by the circumstances of the case. They express what we believe to be the exact truth. Without inferences or implications the Preamble fully justifies the Resolutions, and there the Association has left them, less careful, it would seem, to explain its own action, than to avoid needless accusations of others. However, it may be permitted an individual, in reply to a call publicly made in the name of justice and truth, and in view of the doubts you express, which may be shared by others, to state a few facts, in explanation of what was done.

1st. The simple fact that Mr. W. claims to have the privilege of open intercourse with spirits was not the ground of the action of the Association; it was the intrinsic character of the utterances emanating from the state of alleged illumination," which was thought to require not, properly speaking, the total "withdrawment of fellowship," but the withdrawal of the support and countenance of the Association towards him as towards an authorized expounder of the truths of the New Church, It was a painful duty, incumbent upon us, in self-defence, and as the responsible organ of the New Church in the district of country represented by the Association. 2nd. Although the time was short between the promulgation of the Edict from the Spiritual World, which was the first prominent development of the state into which Mr. W. had fallen, and the meeting of the Association, yet a number of letters had been addressed to him, showing the falsity and absurdity of what he had received and sent forth, and how impossible it was that those things could have originated from the sources to which he attributed them. His answers to these, and his communication to the Association plainly showed that he was more ready to evade and explain away these objections, than to profit by the proof they afforded of the falsity of his familiars; that he was unable or unwilling to abandon the sphere of influences

by which he had been thus deceived; that although his reliance upon them had led him into the most absurd mistakes, he was still willing to cultivate their acquaintance, and still cherished the fond idea, first derived, as appears from these very impostors; and, in fact, he unhesitatingly proclaimed, that he was specially and formally commissioned to reform the Church, and by the aid of means similar to those which had proved so deceptive.

More might be said on this subject, but I confine myself to the mildest statement that will meet your inquiries.

3rd. As to the character of these spiritual communications, something might be inferred from the Prospectus of "The Crisis," from which you have quoted, though the full significance is not apparent to those not familiar with what has transpired. The " Life," and the "Doctrine" contemplated in that Prospectus, are unexcep tionable, being derived from sources open to all; the peculiarity is included in what is said upon "Order," as follows:

"Order. The Lord's church in the heavens is a kingdom of uses, and such must and will be the church on earth, when is realized the petition of the Holy Prayer, 'Thy kingdom come.' Use, then, must determine all things of order. And not merely uses on earth, but also the reciprocal use which earth performs towards Heaven as the footstool of the Divine. That these uses may become more and more perfect, the order of things in Heaven will flow down, and be ultimated on earth, through proper mediums and channels appointed by the Lord. We believe that the time is come, when this state of true order will be commenced, and a leading feature of our publication will be to enunciate from time to time, as light flows in from Heaven, the true form and order into which the Lord's church will be initiated on earth."

The italics, you will see, are mine.

I was a little surprised that in quoting from the Prospectus, you should have failed to have noticed this remarkable feature. Suffice it to say, that we believe the pretensions of Mr. Weller, on this subject, are calculated to originate the most dangerous, in fact, almost the only form of fanaticism to which the New Church is liable, and though professing the utmost regard for freedom, are in reality destructive of all freedom, and would bind the Church, hand and foot, to the dominion of familiar spirits.

4th. Mr. W.'s energetic and public proceedings, in carrying out his ideas for the commencement of "true order," had been the cause of scandal out of the Church, as well as in; numbers of his own Society were looking to the Association for counsel, and, withal, his ability, determination, and activity, were so apparent, that the case did not admit of the year's delay which would have ensued upon a postponement of

the verdict of the Association.

I hope these remarks will not by any be considered an attack on Mr. Weller. He has been the familiar household friend of the writer, who hopes yet to meet him in the same character, and would carefully avoid the least occasion of personal offence. I have written, as the Association has acted, in defence only.

Yours truly,

ROBT. H. MURRAY.

A LETTER FROM AN ORTHODOX CLERGYMAN.

L, FEB. 19th, 1852. REV. PROFESSOR BUSH, My Dear Sir Never have I read a more lucid, candid and coherent development of a mental process than that you have put forth in your "Statement of ReaIts eloquence and cogency of expression gives it an enviable charm, apart from the grandeur of its theme. It is, without question, the finished product-the ultimation-of a scholar, earnest, discriminating, sincere and bold.

sons."

And now, why do I not believe? Why do not your reasons convince and carry me to your conclusions and hopes? It is not from want of interest in the subject. What thoughtful man can be without an intense desire to know more respecting the mode of his future existence, and the nature and laws of his soul's growth and des

tiny? It is not because I do not apprehend the import of your language, and that of Swedenborg, as quoted and commented upon. There is profound philosophy, and wide range, and wonderful tracing of cause, effect and ultimate, and amazing insight into mental operations throughout his works. In many aspects they are captivating beyond expression. Why, then, do I not receive them as true?

In the first place, I think I can account for them, as for Andrew Jackson Davis', on other grounds than that of his spirit having penetrated the spiritual spheres. An acute, strong, philosophical mind, stored with knowledge from every department of science, disciplined in tracing the connections between cause and effect, charged with creative power, and with imagination far beyond his fellows, might, it seems to me, under conditions of nervous excitement, abnormal and prolonged, have written his works. The product is one of the mightiest achievements of the human soul and brain, I admit; if any should call it the mightiest, I would not dispute with them. But others, Theremier, Jacob Bohme, Bunyan, and numbers more, have done enough in this line (bating the philosophy) to convince me that a thoroughly-trained, well-stored, highly-endowed, superlatively vigorous German mind, fond of truth and capable of the interior enlargement and expansion produced by disease, or mesmeric influence, voluntarily induced, could have wrought out his works.

But this is only incidental. My subject is your "Reasons." Excuse the dogmatic and feebly developed mode of my expression; I am aiming to communicate in a few words my first impressions. Three things, it appears to me, have concurred, and in a most remarkable manner, to prepare the way for your reception of Swedenborg's system--in a manner strange enough to be called miraculous. In the first place, you wrought out an independent investigation of the doctrine of the Resurrection, and found confirmation on every point from Swedenborg? In the second place, your work on the Millennium prepared you to look for the 2d Advent of the Redeemer, at a time coeval with the introduction of Swedenborg's system. Thirdly, You have had ocular, sensible, and perhaps psychological experience of the existence of abnormal states at the present day in the human mind, bringing with them great interior expansion and illumination. Has any other living man, of equal intelligence and scholarship with yourself, had so much to predispose him in favor of any system of truth as you have had to ally you to Swedenborg. Can I be surprised that you are where you are? Can you expect another to follow without a similar conjuncture, an unprecedented one, or by a process different from your own? Have I spoken in haste, or with indecorous precipitancy? If I have, attribute it to any other cause than the want of respect and gratitude in you. With fraternal affection and the profoundest christian confidence, yours, truly,

H. N

REPLY.

REV. MR. N

Dear Sir-Your favorable opinion of the "Statement of Reasons" is of course gratifying, but the acknowledgment of the pleasure conveyed by your intimations on this score, I should scarcely regard as in itself a sufficient motive for a formal reply. I have the consciousness of too many imperfections in the work, compared with the cogency of the intrinsic evidences of the cause it advocates, to be flattered by complimentary notices, even if such a thing were under any circumstances a proper source of self-felicitation.

But your letter invites remark on other grounds. Notwithstanding its rhetorical and other merits, the "Statement," it appears, has failed to convince you of the soundness of Swedenborg's claim to reception as a divinely illuminated messenger from Heaven. You deem yourself able to account for the phenomena in his case on other grounds than those asserted by himself and his espousers. And, so in my own case, you have an ingenious theory of solving the circumstance of my embracing Swedenborg's doctrines from certain predispositions, originating in the course of my studies and experience, while you are silent as to the influence which the legitimate internal evidence of the doctrines may have had upon me. As far as I can perceive, you resolve the whole into predisposition. In this fact, I find a sufficient counterbalance to all the compliments you have seen fit to bestow upon