of the New Church to the consideration of those who, by virtue of their studies and their future destinies in life, ought to feel the deepest interest in the cause of genuine truth. Swedenborg, we know, sent all his theological works, as they appeared, to the principal universities, colleges, and libraries of Europe*; and the principal object of the mission to Oxford is to awaken the minds of all, if possible, to a sense of the amazing importance of the doctrines of Christianity developed from the Word in the writings of Swedenborg, and especially to excite a spirit of inquiry respecting the spiritual sense of the Scriptures, and the science of correspondences, by which, through the Divine mercy and guidance, the spiritual sense is explained. In our former number we inserted a communication from Mr. Smithson, in which we found him in the midst of his labours, having at that time given three of the lectures intended. He had been turned out of the Music Hall, after the delivery of the second lecture, by the vice-chancellor and others, and was put to much inconvenience and trouble in procuring another place where to continue his lectures. The theatre was the only place he could obtain, where, without any further interference or molestation, he was able to continue his lectures to increasing audiences, the interest in the lectures appearing to increase, until at the last lecture the pit, boxes, and gallery, as well as the avenues to the different parts of the theatre, were entirely crowded. We will, however, insert the second letter of Mr. Smithson to the secretary of the committee.

Oxford, Feb. 26, 1842.

My dear Sir,In my former letter I gave an account of my mission up to the third lecture. I told you what efforts had been successfully made to prevent my lecturing any longer in the Music Hall engaged for the purpose. The clergyman who was deputed to convey

* See Documents, &c., concerning E. Swedenborg, lately published by the Manchester Printing Society, pp. 37— 44; p. 165, 180.

the interdict to the lessee of the Music Hall, did it in the most peremptory manner. On its being stated that the lectures were decidedly of a religious character, and that the one to be delivered that evening was on the Sole Divinity of Jesus Christ, proving that he is the one only God, and that in his glorious person is concentrated the Divine Trinity, or "the fullness of the Godhead bodily," he exclaimed, "It is blasphemy; and as the Music Hall is chiefly supported by members of the university, it shall no longer be used for that purpose." In my opening address to the audience at the theatre I mentioned this fact, and solemnly inquired of them whether they thought that the endeavour to prove the sole and supreme divinity of the Lord Jesus Christ were blasphemy or not Upon which a strong and indignant sensation was manifest that I should have met with such treatment, and that the holy subject I was about to advocate should be called "blasphemy." The audience, on this occasion, was greater than I had reason to expect: several persons had kindly offered to stand at the doors of the Music Hall, and to tell the people, as they arrived, where the remaining lectures would be given. Throughout the lecture the greatest attention and silence prevailed, and at the conclusion the tracts we had to distribute on this subject were eagerly sought, and, I trust, as eagerly read. The fourth lecture on the Atonement, Intercession, and Mediation of Jesus Christ, &c., was delivered on the following Tuesday, when a much greater audience had assembled. I should however observe, that in the mean time I had a thousand more bills printed, announcing the change of place where the lectures would in future be given. I engaged persons to distribute these bills well throughout the town. At this lecture, on the Atonement, &c., I was interrupted by two persons, who appeared to be well known in Oxford; the first stated that I was preaching Socinianism. This charge appeared very extraordinary and unjust to the majority of the audience,

who had heard the previous lecture on the Supreme Divinity of the Lord. As some degree of excitement arose from the sudden interruption of this objector, and his charge of Socinianism, I requested the audience to allow the gentleman to state his objections, and I would reply to them either in the course of the lecture, or at the conclusion. Many voices were heard to say, "You shall not be interrupted." I then proceeded to ask the audience whether that could be Socinianism which asserts and proves, that the Lord Jesus Christ is the one only God? The absurdity of the objection was, at once, obvious; and the objector became silent on that point. He, however, began another attack, by alleging, that we believed, like the heretics in the days of the apostles, that the resurrection was past already, and that the judgment was also past.

But as these erroneous assertions had no reference to the subject of the lecture, the audience would not allow him to proceed. I assured the audience that they were equally as groundless and false as the charge of Socinianism. Another person of much milder deportment than the former, also interrupted me in this lecture, much, apparently, to the annoyance of the audience; his object, however, was to ask certain questions, which I answered at the conclusion of the lecture. This individual seemed so far satisfied as to wish to converse with me in private, and to read what tracts we had to give upon the subject; I accordingly invited him to spend an hour or two with me on the following day. He came, and I found his mind in an enquiring state, evidently not satisfied with the religious opinions he had hitherto held. He told me that he had a brother a clergyman in Lancashire, and that he would certainly read the writings of the New Church. The next lecture I delivered, was on the Truly Christian Life, &c.

The attendance on this occasion was more numerous than at any former lecture; indeed, the theatre was quite filled. There were also several collegians present on this occasion. As I had heard that Mr. Howarth had been assailed

with objections grounded on the Hebrew and the Greek text of Scripture; I laid my Greek Testament on the table, and corroborated several of my positions by a philological exposition of the texts I advanced in support of the doctrines. No one, however, thought proper to assail me on this ground, or to advance any objections against what I had stated. Some individual, however, at the conclusion of the lecture, stated objections against the idea, that a truly Christian saving life, consists in keeping the divine commandments, as a means "of entering into life." He observed, that it must be impossible for a person to insist upon the necessity of keeping the divine commandments, in order "to enter into life," or to be saved, without arrogating to himself merit in the endeavour to keep the divine commandments, with a view to salvation. This objection I answered, by stating that such a doctrine of life was not only commanded by the Lord, but also perfectly consistent with his own divine declaration, that "without him we can do nothing;" and that, consequently, there can be no merit in doing that which we are commanded to do, as a means of salvation; and, moreover, in doing it not from our own power, but from the power of him who says, that "without him we can do nothing," and in the words of the apostle, "I can do all things through Christ who strengtheneth

me

(Phil. 4, ver. 13). I begged him to consider, whether the supposition that he had the true saving faith, was not as liable to the charge of self-merit, as the humble endeavour to keep the divine commandments with a view to salvation; and whether the supposed faith without works of love and charity, as the Apostle James says, is not dead? When I had stated this, a lady about the centre of the pit, rose up, and said, with a firm tone of voice, that she was amazed any person could object to the statements in the lecture, since they all appeared to be so strongly confirmed by Scripture, and so well supported by every rational consideration of the subject. I then waited to see whether any further objections

would be advanced against the statements in the lecture, but the audience began to separate by eagerly receiving the tract on Repentance, &c., which was distributed on this occasion, as the one on the Truly Christian Life, &c., being out of print, could not be distributed after this lecture. I will here mention in reference to the tract on the Truly Christian Life, &c., which I condensed and prepared for the Manchester Tract Society, from Swedenborg's little work on "The Doctrine of Life for the New Jerusalem," that a few weeks previous to my mission to Oxford, a person who had attended the lectures of the Rev. D. Howarth, became much delighted with the new doctrines, and read very diligently the tracts and other publications elucidating and confirming these doctrines. This person fell sick, and on his death-bed, not many hours prior to his departure, when a New Church friend visited him, held this tract in his hand, and, asserted that it had afforded him the greatest consolation, and that he only regretted he had not become acquainted with the truly Christian principles of life and salvation it inculcates, in the earlier years of his life. After this lecture, two persons visited me at my lodgings, who desired to have some conversation with me on the subject of the New Church Doctrines. I could plainly see that their minds were much concerned about the truth; one had entirely embraced the leading doctrines of the New Christian Church. He had been a regular member of a dissenting place of worship in Oxford, and, if I mistake not, had been a deacon, and one of the right hand men of the minister. The minister, he told me had lately visited him, and had stated to him, that if he continued to read the tracts and doctrines of the New Church, he could not again offer to him the right-hand of fellowship. The minister also stated, that the Swedenborgians, as he called us, denied the resurrection; upon which the other rejoined, saying, 'no, sir, I am certain they do not deny the resurrection, for I have lately read something concerning their view of this subject; they do deny, I admit, your view and doctrine of the

resurrection, for I have heard you say, when preaching on this subject, that if one arm were in America, and the other in Britain, they would both be brought together again at the day of resurrection. This view, I admit, they do deny; but they do not deny the Scripture doctrine of the resurrection.' The minister then left him, informing him, that they should in a few days, have a church meeting, when his conduct would be taken into consideration.

The last lecture, on the Nature of the Life after Death, &c., was delivered on the Friday evening. On this occasion the theatre was crowded; and even the avenues leading to the different parts were thronged. Great interest appeared to be felt in the subject of the lecture throughout; and great attention was paid to the arguments in support of the New Church doctrines of the resurrection, which, in one division of the lecture, at the request of several strangers, who had heard the previous lectures, I specifically explained and discussed. More students were present on this occasion, and a greater number of tracts were distributed, than at any previous lecture. At the conclusion, several persons came around me, and expressed their desire that I should give some more lectures. I observed that my engagement was completed, and that a depot of tracts and books had been established in Oxford, so that every opportunity would be afforded for considering the important subjects which had been brought under their notice.

Some individuals intimated to me, that before my departure, it would be agreeable to those who firmly believed in the essential doctrines of the New Church, to meet together to pray to the Lord for support and guidance, and to take the Holy Supper, as a divine means of strengthening them in their acknowledgment and worship of the Lord, and in the resolution to love him, by keeping his divine commandments, as well as to commemorate the commencement of the New Christian Church in Oxford. We accordingly assembled at my lodgings. Two females, who would gladly have joined us, were prevented by the extreme wet

As missionary labours are so eminently useful in spreading a knowledge of the truth, we particularly invite the attention of our friends to the following Address:"As the period when the annual meeting of this society is drawing nigh, and its committee are desirous of then entering into arrangements more commensurate with the great importance of the institution, they would direct the earnest attention of the church generally to the circular issued by them in October last, and also inserted in the Intellectual Repository.

"They have great pleasure in thus acknowledging the receipt of a few replies to their circular, accompanied, in some instances, with remittances, but regret to add, that the sums thus sent were small, being, in almost all cases, from parties who were poor in this world's goods; but from the ardent wishes expressed therewith, of their ability to do more, evidently abounding in 'true riches.'

"The arrangements the committee purpose forming will necessarily be very in. effective without considerable pecuniary aid from the church at large; they trust, therefore, that each member thereof will consider what aid he or she can render in proclaiming to their fellow-creatures, those heavenly truths with which the Lord has blessed them, and which, when conjoined with charity, as they will necessarily be in each true receiver, will

produce those 'fruits of the kingdom of God,' so indispensable in the present instance.

"They would especially address themselves to those to whom the Lord hath 'given many talents,' for means to enable the committee more fully to carry out the glorious objects of the New Church missionary labours, which are becoming daily more necessary by the important spirit of inquiry now so active among mankind, as to what is truth;' relying on their early and available response to this renewed appeal on behalf of the spiritual wants of their fellow-men, and in their thus becoming 'faithful and wise stewards,' to whom the Lord shall say, 'inasmuch as ye did it unto one of those, ye did it unto me.'

"The committee will feel obliged by any suggestions their friends may have to make for the benefit of the institution, addressed to the secretary, Mr. James Fox, 90, Market street, Manchester. Remittances being made to the treasurer, Mr. John Broadfield, 10, Cateaton street, Manchester, for which purposes their contributors will find post-office orders available for sums however small, thus enabling many, like the poor widow, 'to cast in more than their all.'

"J. Fox, Secretary." "Manchester, March 1842."

who has been so zealously occupied for more than six months in lecturing every Wednesday evening against the New

Church, has ceased to pour forth his calumnies and abuse from the pulpit. His persecuting and unchristian spirit became at length so obvious to all, even to those who experienced a secret malignant pleasure in seeing the New Church assailed, that his place of worship, or rather the place in which he ought to have taught and led his hearers to the humble worship of God, and the love of their neighbour, but which he converted into a den of profanation and abuse, has been entirely deserted, so that he has been compelled, from the want of hearers, to cease from holding his profane and malignant harangues. The New Church society at Ramsbottom has, we are happy to state, sustained no injury from these long continued, most unjust, and most virulent attacks, although the persecution has troubled and infested them not a little; and this must needs be the case when the cause of truth, and the life of truth, are so bitterly assaulted. The sincere members of the New Church at Ramsbottom now richly experience the divine consolation contained in the words of him who says, "Blessed are ye when men shall revile you, and persecute you, and say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you" (Matt. 5. ver. 11, 12). These divine words are peculiarly applicable to the states of persecution through which they have passed; and we trust that they now experience the divine blessing so mercifully promised. The Sunday school belonging to the society is as numerous as it ever was, consisting of rather more than 300 children, whilst the Sunday school belonging to the church of their opponent and persecutor has dwindled down to an insignificant number indeed. Mr. Gibbon has become so unpopular in the neighbourhood that he has given notice, we understand, to leave the place early in May; but before his departure he has resolved to make one more effort in print. He has published a small pamphlet, in which he endeavours to reply to the pamphlets of

If

Mr. Smithson and others, which have been so successful in shewing the people of Ramsbottom that Mr. Gibbon's charges were entirely groundless and false, and which have contributed not a little to Mr. Gibbon's unpopularity with the discerning inhabitants of Ramsbottom. In this pamphlet Mr. G. does not ven.. ture to touch a single doctrine of the New Church, although he has had the "True Christian Religion" constantly before him. This is remarkable; and it shows how impregnable those doctrines are, on account of their being so well supported and furnished in every point by Scripture, as well as by every rational consideration of the human mind. there had been the least probability of his assailing these doctrines with the remotest chance of success, it is certain that a man actuated by such fiend-like hostility as Mr. G., would have been delighted to have availed himself of it. Mr. G. has therefore confined his attack chiefly to the " causes of separation" in the "Conjugial Love." These causes, in Mr. Smithson's third pamphlet, are proved to be the same as those stated by Paley in his Moral Philosophy (chap. 7). The only difference is that Swedenborg is more particular in naming the causes; whereas Paley, after mentioning a few of them, such as cruelty, ill-usage, extreme violence, or moroseness of temper," includes the other causes in the general assertion, "and other great and continued provocations." A great part of Mr. G.'s pamphlet is occupied with a defence of Paley, and with shewing the difference between Paley and Swedenborg, a difference which, we all know, was very great. At the conclusion of the pamphlet Mr. G. has amused himself with picking out a number of extracts from the memorable relations, thinking that by this means he can excite ridicule and contempt against us. Mr. G., however, should remember that on this principle the infidel makes the Bible appear to be the most ridiculous and contemptible of books. This species of contempt is, as Seneca says, to be contemned: "hic contemptus contemnendus est." Mr. Smithson, we understand,

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