question on a part of my lecture. He observed that I had said in my lecture, that regeneration, or the forgiveness of sins, was a gradual and progressive work, but that he thought Scripture described it as an instantaneous work. A little conversation took place upon this subject, but nothing of any great moment, The explanation which I gave in answer was responded to by a gentleman who stood near me, who, I believe, was a Unitarian; he expressed his concurrence in the views given by the lecturer. There was no attempt made to disturb any of the doctrines advanced in the lecture; and after a desultory conversation, the meeting dispersed about half-past nine. I have heard many expressions of delight and satisfaction at what was delivered, and our friends here are sanguine as to the result.

On Sunday morning, May 17, our friends met for divine worship in a room in Mr. Lowrey's house; twenty were present. We went partly through the worship, and I preached extempore from Ezek. xlvi. 9. The friends sung delightfully; it was indeed a refreshing time, so much so, that I could scarcely restrain my feelings; tears of joy would flow in spite of myself. A gentleman from Tiverton said he never sat with

SO

much pleasure at any religious service in his life. Mr. and Mrs. Beedle, from Tiverton, were also at this service; and a heavenly sphere surrounded our little band. In the afternoon the friends met again, when the time sweetly glided away in a most instructive conversation on our heavenly doctrines. In the evening we all went to the lecture room, where I delivered my second lecture, "On a Future State, and the Christian Doctrine of the Resurrection." The numbers were very considerably increased, there being present not fewer than 800 persons, some say near 1000. A gentleman told me that some time ago the room was hired for a meeting on the corn laws, that the persons were admitted by tickets, and that nearly 2000 persons were crammed into it; if so,

there were certainly 1000 present at the lecture, as the room seemed to be pretty well filled. A little after seven we commenced by singing a hymn, after which I read the 25th of Matthew, then prayer, and afterwards the lecture, which was followed by singing another hymn. My lecture occupied about one hour in the delivery, and I may say, in truth, that I never witnessed any where a more profound attention than was given here to the subjects delivered. Our views of heaven, of its variety of joys, and of the resurrection, and that bodily death was in reality a continuation of life, seemed to make a deep impression upon the assembled multitude, and to rivet the attention of each. The stillness that prevailed during the whole time, spoke louder than words, and gave me an impression of the lively interest that was taken in the consoling doctrines of the New Jerusalem. About nine o'clock, or a little before, the meeting was concluded with a benediction, and the people departed, as I think, much delighted and impressed with the service.

This was certainly a heavenly time; and to see so many persons giving the most profound attention possible to our heavenly truths, was a sight which filled my soul with joy. There is no doubt but that if the doctrines were constantly preached in Exe. ter, a good society would soon be formed. This is the opinion of all here.

Monday, May 18. The third lecture, "On the spiritual sense of Holy Scripture, with various explanations of the Sacred Text," was delivered this evening; when the same intense interest was observed as on the former two. I took for a text Psalm cxix. 89, "For ever, O Lord, thy Word is settled in heaven." My first object was to shew the divinity and plenary inspiration of the holy Word; and in describing the descent of the Divine Truth from God out of heaven to its being embodied in the language of men, such as we find it in the written Word. I observed that it consisted of the very divinity of the love and wisdom of God, and de

scribed the mighty works of creation, redemption, and providence; that as the Word passed through all the heavens, it necessarily partook of all the celestial and spiritual states of angelic life; and in its further descent to men on earth, where it was clothed in natural language, it accurately described the states of the church, with all the degrees of love, wisdom, and intelligence of its members, together with those oppositions, both of life and practice, which the evil and the wicked offer to the truths it contains: thus that it was of plenary inspiration, and a present revelation to every man. 1 endeavored to prove this position by stating, that the very Word which David said was for ever settled in heaven, and was there in its begin nings or everlasting brightness, was declared by him, in verse 105, to be "a lamp unto my feet, and a light unto my path." In the course of this lecture, I explained many passages of Scripture according to their spiritual sense, shewing them to contain perfect descriptions of the regenerate life, as well as their applicability to every man's state in the present world, and to his spiritual growth in the truths of religion. The lecture was preceded by singing and prayer; and after I had finished, I invited the people to a friendly conversation. In a few minutes, a gentleman, whose name is Wilkinson, and who about three years ago was mayor of Exeter, rose to speak. He made no remarks upon the lecture whatever, but opposed me on the sin against the Holy Ghost, as delivered in my first lecture. He called upon me in a peremptory manner to explain this sin. I told him I had already done it in my first lecture,-to which he replied, "O, I did not hear it!" He then went on, in an incoherent speech, to shew that the sin against the Holy Ghost could not be committed by any person in these times, and that it consisted in attributing the Lord's miracles to an evil agency. He then called upon me to produce a passage of Scripture to prove that the sin in question could be

committed. I observed that I was not aware of any passage that said in so many words that the sin could be committed, that the Scriptures spoke only of the sin as being deadly and unpardonable, and that the object of the lecture was to shew what that sin was, and why it could not be forgiven or remitted. But, I observed, as the gentleman has said the sin cannot be committed, perhaps he will give a passage in proof of his assertion; and if he can produce this, I have nothing more to say. Here he was silent, and I was greeted with a burst of approbation. He conducted himself in a rude, dictatorial manner, asking many questions, such as whether I could work miracles, or heal the sick, &c. "Can you, Sir, (says he) speak with new tongues?" To which I replied, "Yes; for believers in the Lord Jesus Christ do not speak with the tongue of the world, but with the tongue of heaven!" (much appro bation). Many other remarks were made by this gentleman and others, but nothing of any great moment. It was very evident that three-fourths of the company were on the side of the New Church. There were between 200 and 300 present, and the meeting dispersed about a quarter before ten.

Wednesday, May 20. The Lecture this evening was "on Free Will, with an Examination of Pilate's Question, What is Truth?" After singing and prayer, the lecture was commenced at about half-past seven, and was concluded a little before nine. There were present not fewer than six hundred persons, who, as on all my former attempts to propagate a knowledge of our heavenly doctrines here, listened with a marked attention. It was truly cheering to our few friends to observe so many persons sitting in breathless silence, to hear the exposition of the truths of the New-Church, upon the important subjects explained in the lecture. When it was finished, I again invited the people to a friendly conversation. My former opponent, Mr. Wilkinson, then rose to address the meeting. He held three pamphlets in

his hand, and, in his former dictatorial manner, he said, I rise to ask the Lecturer a question, if he will permit me; and then turning to me, as he stood very near me, he said, "Will you allow me to ask a question?" I replied, "Certainly; that is my object." He then placed the three pamphlets on the table before me, and said, "I ask you, Sir, whether you acknowledge those books as containing the sentiments you preach?" upon looking at them, I found one was the Heavenly Doctrine, another Mr. Clowes' Evangelical Religion Restored, and the other a little Tract, written and published by Mr. Children. I said I acknowledged them. "There (continued Mr. W.) you see, friends, the Lecturer acknowledges these books!" He then said, "Are you not, Sir, a believer in the writings and visions of Emanuel Swedenborg?" I said, "Yes, I am; Ibelieve all that Swedenborg has written to be true." He then read an extract from the Heavenly Doctrine, where the author states that all of the human race who die infants, go to heaven, and are there instructed by the angels, and grow to angelic perfection. It was evident to me, that Mr. W.'s object was to bring this doctrine into ridicule; for he went on to say, "You observe, friends, that the Lecturer has acknowledged this book. He believes that there are children in heaven! that they are instructed there by the angels! that there are schools there! and more than this; for according to this book, which the gentleman, remember, has acknowledged, there are temples in heaven! there is divine worship in heaven! aye, and preachings in heaven! yea, there are ecclesiastical and civil governments in heaven! what do you think of that?" He went on in this way for some time; and when he had finished, I rose, and as far as I can recollect replied as follows:-" Whatever this assembly may think of the extracts read, and of the gentleman's comments thereon, I for one cannot see anything to object to. We all know that a great part of the human race die in infancy.

If we really believe in a future state, the children after bodily death must go somewhere. Swedenborg says, they all go to heaven, and are there instructed by the angels, and by a variety of sweet and tender methods, their young minds are progressively opened and expanded, to behold and enjoy the celestial blessings which exist in the world in which they live. The doctrine that all children go to heaven must give the greatest consolation to the Christian man: it fills my own soul with exstatic delight; and if in this assembly there be a single person to object to it, let him declare it (not a word utteredall were silent). If the statement made by Swedenborg, that all children go to heaven, and are there instructed by angels in wisdom, love, and every thing excellent,-if this be objected to, then let us reverse the proposition.-Children do not go to heaven! where do they go? they are not instructed-they die in ignorance and remain so for ever! who believes this? No, friends, the words of our merciful Saviour teach us better things: Take heed that ye offend not one of these little ones; for verily I say unto you their angels do always behold the face of my Father in the heavens!' 'Suffer little children to come unto me, and forbid them not; for of such is the kingdom of heaven.' With respect to there being temples, divine worship, and preachings in heaven, and government there, Swedenborg proves beyond all doubt that heaven is a real world, and that all things therein being spiritual are realities; that man after bodily death is a man as before, possessing every affection, thought, faculty, and intellectual power, which make up the life of immortal beings. Heaven is spoken of in the religious world as a place of happiness; but what that happiness consists of, few give themselves any trouble to enquire into. All that Swedenborg states with respect to the joys of heaven is in perfect harmony with reason and Scripture. He shews that they are various, and that the worship of God, the contemplation of the divine love and wisdom, the love

and goodness which circulate through all the angelic inhabitants, the delight which each feels to increase the good of the whole ;-all these things form as it were the golden belt, which binds the whole in one common bond of brotherhood." I made many other remarks to shew that heaven is under the Lord's government, and quoted several passages of Scripture, in proof of the doc trine of the New Church. To shew that my reply was well received, I had no sooner finished, than I was saluted with a burst of approbation, both long and loud. Several other persons spoke a little; but Mr. W. seemed anxious to occupy the time himself. The meeting was concluded about ten o'clock; and from all that I could gather from several individuals, I have reason to think, that our objector's remarks only tended to strengthen the system of the New Church, which he was so anxious to pull down. It is im possible to recollect all that passed; but certain I am, that the cause of our church gained strength by our objector's opposition.

Friday, the 22d inst. I left Exeter for Tiverton, where it was announced, by printed bills, that I was to lecture in the evening in the Town Hall, which I accordingly did. The subject was "On the Doctrine of the Supreme Divinity of the Lord-the Divine Unity and Trinity;" shewing also that the prevailing doctrines of the day were founded in tradition, and not drawn from the Bible. The Town Hall here is but small, capable of holding, perhaps, about 300 people. It was well filled. About a quarter past seven, I commenced by prayer, and occupied about an hour in delivering the lecture. I was listened to with great attention; and it appeared to me that nothing occupied the minds of the hearers but the subjects of the discourse. At the close of the lecture, I invited the people as usual to engage in a friendly exchange of thought, and stated my willingness to answer any questions that might be put, and to give what further information I was able on the important truths

of the New Church. There were a few questions asked, and a little opposition made to what had been advanced. The doctrine of three persons in the Godhead was but feebly advocated by two or three speakers. The passage, "Let us make man," and that of the Lord's baptism, where the voice from heaven was heard, and the dove seen, were supposed to imply distinct persons from the Lord Jesus. These passages were explained according to our heavenly doctrines, which appeared to silence, if not to satisfy, the objectors. Upon the whole, this first meeting at Tiverton was rather interesting; and a spirit of good-will and charity prevailed. I was hospitably entertained in the house of our friends, Mr. and Mrs. Beedle. 1 am to deliver three more lectures at this place. On Saturday, May 23, I returned to Exeter to be ready for the duties of the following sabbath. Sunday, May 24. We performed divine worship this morning in a room in Mr. Lowrey's house. We had singing, prayer, and reading the Word. After which, by request, I delivered an extemporaneous discourse on the garden of Eden and the fall of man. There was certainly a delightful sphere pervading the meeting, and every one felt it as a sweet and refreshing time. There were three gentlemen present who had traveled forty miles in order to unite with us in the worship of the Lord Jesus. The singing was delightful, and heaven was felt below. In the

afternoon we met again, when I baptized eight adults, and administered the sacrament of the holy supper. In the evening we assembled at the large room, where I delivered my fifth lecture to about 500 persons, or rather more. The subject was taken from Isaiah, lv. 2, and no congregation could be more devout and attentive. This being the Sabbath evening, I had previously announced that there would be no conversation after the lecture; and about half-past eight the service was concluded with singing and prayer. From the great attention that has been given to the preaching in this city, I

think that a society of some importance could soon be formed, if a person could be fixed here for a sufficient length of time, say one year; and who would devote his soul to the work of preaching our heavenly doctrines.

Monday, May 25. This evening I delivered my sixth and last lecture at Exeter. The subject was, "The Bible, and not tradition, the only rule of faith for Christians." This day, being the Queen's birth-day, was observed here as a universal holiday; bands of music paraded the streets all day, most of the shops were shut, all business suspended, and the day was kept as one of festivity and rejoicing. In consequence of this I expected that there would be but few, if any, at the lecture; but I was agreeably disappointed on witnessing a large assembly of between 500 and 600 persons. The same profound attention was observed as on all former occasions; and I cannot help coming to the conclusion, in which I am joined by all our friends here, that the doctrines of the New Church, as far as they have been explained in these lectures, have made a most favorable impression on the minds of the people of Exeter. The efforts of the Missionary Society in extending a knowledge of the heavenly doctrines in this city have not been in vain; and the friends here wish me to say that they hope you will not forget them, but still continue your kind and fostering care. After I had finished the lecture, I invited conversation, as usual. For some minutes there was silence; no one seemed disposed to begin. One of our friends then asked a question; he said, “ You have, Sir, in these lectures, given us explanations of many passages of Scripture, and have stated that there is a spiritual sense in the Word of God throughout; is there any certain law or rule to be observed by which the Word is to be explained, and the true meaning thereof drawn forth?" This question led me to explain at some length the science of correspondence, and to shew by it the spiritual meaning of many passages of Scripture. I selected

as examples, among others, Rev. xi. 1, where John speaks of seeing a 66 WOman clothed with the sun, the moon under her feet, and upon her head a crown of twelve stars." In explaining this, I shewed that the woman represented the church in a high state of glory, as being grounded in love, faith, and knowledge, signified by the sun, moon, and stars, and contrasting this with Matt. xxiv., where the sun is said to be darkened, the moon to give no light, and the stars to fall from heaven, as denoting the church in its decline or consummation, when love, faith, and the heavenly precepts of truth perish in the minds of men; I then called upon the people to give these subjects their best attention, and concluded, evidently possessing their good wishes. After this a gentleman rose and made a speech in opposition to the mode of Scripture explanation that I had advanced. He said, in a long and unconnected harangue, that the woman was, he thought, the gospel church, the sun was Christ, the moon was the Jewish dispensation, which had come to naught, and was trodden under foot, and the twelve stars upon her head were the twelve apostles. He made a long speech, which was frequently interrupted by the audience with the cry of "question, question! cut it short!" This speaker was followed by another, whose object was to disprove all that had been said by the former. He said he agreed with many things advanced by the lecturer, that it was very evident that the Scriptures were written in a figurative style, and that they contained some internal meaning. He then gave the meeting his spiritual sense, which was different from the