ening the bonds of love, and carrying out some measures which their own circumstances called for. They would still maintain a friendly connexion with the other Convention, and hold themselves free to attend its meetings; and would still leave to it the regulation of matters relating to the clergy. The formation of this Western Convention, however, did not please the Eastern brethren, and some misunderstandings arose out of it. You will find in the journal of the General Convention for 1834, that they passed a resolution saying, "We are unable to discern any present special reason for a negation by our brethren in the West, or elsewhere, of the right of the Convention to exercise control or dominion over them." The Western brethren could not see any just grounds for the right which was claimed in this case; for they had only been partially connected with that Convention; they had never sent delegates to it as representatives of Societies in the usual way; it had become, from a Convention of receivers, a Convention of delegates, without the consent of the Western Church, which in this way, was not treated as part and parcel of it; and moreover they conceived, that to speak of dominion was not according to order, as understood in the New Church. The connexion which they had with it was voluntary, and they felt it their duty to act, in all cases," from liberty according to reason.' Matters stood thus some eight years ago. The Western Church urged on their brethren in the East, the formation of a really general Convention, to meet triennially, composed of delegates from all parts; which Convention should regulate matters of a more general na ture, while particulars should be left to sectional Conventions or Associations. In 1837 the Eastern Convention appointed its principal minister to come hither, and confer with the Western one " on the subject of forming a General Convention." He came, but did not accomplish his object. The Western people kindly agreed to regard the Eastern Convention as if it were the general one, expecting that before long, a really general Convention would be formed. They would not formally withdraw, but would act in a spirit of union with it, and still leave clerical matters to its entire management. Thus were matters decided seven years ago. In 1836 the Eastern or General Convention appointed a committee of the ordaining ministers to frame a code of

rules relating to the ministry, and the organization of Societies. Next year this committee, as you read in the Journal for 1837, in the American New Jerusalem Magazine, made their report, to the effect that there should be in the ministry, a trine, composed of bishops, pastors and ministers. There should be district Conventions or Associations, each having a bishop; a candidate for the ministry to make his application to the bishop; who should also have the power to call meetings of his clergy for consultation, whenever he might see fit. The Convention to be presided over by a bishop, who should nominate the committees, also the secretary, who should hold office during his pleasure, &c. No Society to be instituted without a bishop's consent. The rules offered, in relation to the episcopacy, church order, and the constitution of Societies, occupy several pages. Next year the report was adopted, with some modifications; one of which was, that they abstained from instituting bishops, conceiving, perhaps, that the Societies were not yet sufficiently advanced in discipline and organization, for the introduction of this measure. They charged the ordaining ministers with some of the duties proposed for bishops, such as, besides ordaining, presiding and watching over Associations. The rules of order for Societies are, as you see, many, and very stringent.

And now I am come to an important particular. You read in page 367 of the New Jerusalem Magazine, for 1838, being the Journal of Convention, the following resolution, immediately after adopting the rules of order just mentioned :-"It is the sense of this Convention, that no one of the Societies, now its members, which shall neglect to become organized according to the rules of order, adopted by the Convention, until the meeting of the Convention in the year 1839, ought thereafter to regard itself, or be regarded, as a member of this Convention." This was an unhappy resolution. How the people of the West would feel in regard to it, you may easily conceive, if you call to mind that people in this Western region are different in their habits from the people of New England, and that rigid and stringent modes of Church discipline are, to them, quite unsuitable. They can be, and are, orderly without such discipline. The above resolution gave them great pain.

They desired exceedingly to be always

one with the rest of the American Church, but now it was impossible. Their Societies were already carefully organized, and now to begin and organize them afresh, according to a host of new rules, unsuited to their states and habits, and of no real utility, was out of the question. They felt that it behoved them to carry out such rules of order as should be for their individual and general good. It was thus they felt and acted. They met, consulted, appealed to their brethren generally in the West, and at length, in a Conventional Session, resolved to continue their organization. This placed them in an isolated state; in such a case, they were shut out from the Eastern Convention, and could not send delegates to sit and vote. For this, however, they would have cared little, were it not that they were dependent on that Convention for the ordination and licencing of their ministers. It only remained for them, since they must have ministers, to assume powers coördinate with the other Convention. They did this in the Session of 1839, and thus became an entirely separate and independent body; but they resolved afresh to do their utmost with a view to the establishment of a really general Convention, to meet triennially, as before proposed. They have remained till now in this situation, desiring always to see established such a triennial Assembly, by which means there may be a unity in the general affairs of the Church.

The Eastern Convention was induced, two years ago, to modify the unhappy resolution above-mentioned, and simply to recommend that Societies should organize according to their rules,-reserving to itself, however, the power to reject Societies not so organized, if it saw fit to do so. This decision was, if possible, worse than the other, for in this way, Societies applying for admission, would have to depend on the arbitrary will of some persons present, as to whether they should be received into connection. Besides, this decision, or any other on that subject, was now too late. The parties, now placed in a state of exclusion, had, after careful and solemn deliberation, taken their course. They were not voluntary separatists, but had been excluded by the previous Convention.

Having shown you how the Western Convention was formed and established, I must now proceed to speak of

the Central Convention; but it will be better to do this in a future letter.Allow me here to refer to, and correct a slight error in a former letter. I have said that one reason why the Rev. R. dé Charms had ceased to be the pastor of his Society was, a difference of opinion relative to the propriety of a layman pronouncing the benediction at the close of a service, when he officiates in the absence of the pastor. Mr. dé C. has informed me that such an assertion was incorrect, although, as he says, there are several in his Society, who maintain that he was partly influenced by such a motive. He doubts not that I received my information from a source which would appear to me entitled to full credit. That subject, he says, was once discussed, and a large majority were in favor of his views. I am satisfied from the explanation he has given, that he was not influenced by this trifling motive, in resigning the pastoral care of his Society.

Having promised to state the difference between a pastor and a minister, let me here say, that a pastor is one who is engaged with one Society, to do all the ministerial duties to it, and to it alone. A minister is one who is in a manner at large, and can officiate to more Societies than one.

I have to inform you, with respect to the Church in this city, that great changes have taken place during the last six months. The Rev. A. Hurdus, pastor of the Second Society, and formerly of your town, has been removed to the spiritual world. The Rev. M. M. Carll, pastor of the First Society, resigned his post, and is now officiating as pastor to the Second Society in Philadelphia. The Rev. N. C. Burnham, pastor of the Third Society here, has been induced to transfer his services to Baltimore. The three Societies, deprived thus of their estimable pastors, have made new arrangements. They now worship all together in the Temple. The Rev. T. O. Prescott, and myself, officiate alternately in the pulpit; but Mr. P. alone, being an ordained minister, administers the holy supper, &c. This beloved brother has been engaged as a missionary here in the West, and has been eminently_successful. &c.,

I am,

Cincinnati, Nov. 22nd, 1843.

A. H.

NEW CHURCH AT PRESTON. - The Rev. E. D. Rendell has, by the unanimous consent of the Society, been appointed minister of the New Church at Preston. The Society at Newcastleupon-Tyne have reluctantly parted with their esteemed minister. But seeing that the change might be for his good, and that a new and an important field of labor might be opened for his exertions, they have acquiesced, and resolutions relative to the change, expressed in language of sincere christian regard and affection, have mutually passed between the two Societies of Preston and Newcastle. It is intended that the Church shall be consecrated on Thursday the 7th inst., and that on the following Sunday three discourses shall be preached by D. Howarth, E. D. Rendell, and I. H. Smithson.

INTELLIGENCE FROM

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CINCINNATI, UNITED STATES.-We are happy to find, from private letters, dated in December and January last, from this city, and from some numbers of the "Retina" which we have received, that the Church there, and generally in the Western region of the United States, is in a prosperous state. The Retina is a weekly publication of eight pages, in the quarto form. Its contents are of a varied character; for although they consist principally of religious matter on New Church principles, there is occasionally a little political news. It is an interesting periodical, and is calculated, we conceive, to be very useful as a vehicle of communication among the brethren in America. We have marked some poetical pieces, which we intend to transfer to our columns. It is published at Hamilton,

a town distant about twenty miles from Cincinnati. It is a private undertaking, recently commenced, and is thus far, we understand, successful. We find from it, that Fourierism is warmly engaging the attention of our American brethren. At Cincinnati, new efforts were being made to draw the public attention to the heavenly doctrines, by means of a winter course of lectures, which the Rev. T. O. Prescott and Mr. A. Haworth were giving on Sabbath evenings there, at the Temple. These lectures, from the numerous attendance constantly of strangers, appeared to be very favorably received. A condensed account of each lecture was given in two of the daily papers published in that city, without being requestted by our brethren, from which circumstance, it is evident that the Church stands well in the public estimation. We are rejoiced to have now an opportunity of gaining some information relative to our holy cause in that interesting part of America, which we purpose, as we receive it, to give to our readers. We have long wished to obtain accurate intelligence from that region, but have been unable until now. This accounts for our scanty details, for several years, respecting the Church there. We shall now give more attention to that country. One additional reason which calls for it is, that from the tide of emigration flowing thither from various parts, it is likely that the receivers of our doctrines there will fast increase and become numerous. We shall be happy to learn if the editor of the Retina receives our magazine with regularity.

VIOLENT ATTACK UPON THE NEW CHURCH AT ACCRINGTON, LANCASHIRE. To the Editor of the Intel. Repository. Sir,-With much pleasure I forward you for insertion in the next number of the Intellectual Repository, (if you deem the communication worthy of a place there,) a brief account of the late proceedings at Accrington, in the recently unprovoked attack upon the doctrines of the New Church, and the results which have already manifested themselves. About the commencement of the present year, a Mr. Figg, a local Methodist preacher, came into the town for a short time, and during his stay, assailed several friends

of the New Church on their theological tenets, and two or three discussions took place, between them and Mr. Figg, in a private house, attended only by a few friends of each party: However, the interest experienced at these meetings daily increased, and several influential persons connected with the Methodists took up the matter, and aided in circulating a report that Mr. Figg had defeated the New Church. At length this gentleman became so emboldened, that a challenge was given to the Rev. J. Bayley to public discussion on the doctrine of the Atonement. The challenge was immediately accepted, and the Committee of the New Jerusalem Church granted the use of the commodious school-room for the discussion, which took place the same evening, January 4th, before an audience of between 6 and 700 persons; it comprised many of our own friends, together with Churchmen, Baptists, Independents, Wesleyan Methodists, &c. A local Methodist preacher was appointed to take the chair, who, instead of discharging the duties of his office impartially, assisted his brother Methodist in finding passages to support his doctrine, and, once at least, interrupted Mr. Bayley when he was speaking. Although arrangements for the order of the meeting had been previously agreed upon, and signed by the two controversialists, yet Mr. Figg, at the commencement, deviated from the order which had been laid down, by requesting, in an unpleasant manner, Mr. Bayley to begin and state what the New Church doctrine was.

The chairman took no steps to set the matter right, which he might easily have done by simply reading aloud the arrangements. After a few words had passed on both sides, the Rev. J. Bayley informed Mr. Figg, that he had come there for the purpose of discussing with him the doctrine of the Atonement, which doctrine, as entertained by the New Church, he had gone about for several days assailing, and, consequently, he ought to know what it was; it was then that Mr. Figg perceived there was no alternative, he must commence. He therefore began, and continued speaking for half-an-hour. Mr. Bayley replied in an able manner, occupying the like portion of time. The subsequent speeches were limited to a quarter of an hour each. Towards the close of the debate, when the doctrine of the Atonement, as maintained by the Methodists and others, was being vividly

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depicted and shewn to be unscriptural, and opposed to reason enlightened by Scripture, then the sharpness and power of truth had such an effect upon the minds of many, that they could bear no longer; some began to hiss, and evinced by their conduct, that they were much disturbed, and one or two annoyed the speaker and the hearers by loudly calling Undoubtedly, if disorder and noise must have been the criterion whereby we were to form an opinion of the soundness of either of the views advocated, the Methodists, and those who united with them, might, with some truth, have proclaimed victory.-Respecting the arguments advanced, and the ability displayed by each party in support and defence of their respective doctrines, there is only one opinion amongst the friends of the New Church there; and they are more and more confirmed in the truth of the doctrine of the Atonement, as taught in the writings of Swedenborg, and their agreement with the teachings of the Holy Word. It is fully expected that the discussion will be ready in a few days for the press, and, therefore, all who feel desirous may read and judge for themselves. Since the discussion took place, Accrington and neighbourhood for several miles round, have been in a state of continued excitement amongst almost all classes of professing Christians. The Atonement and other doctrines of the New Church have been the subjects of daily conversation and inquiry. The Church here has several times been assailed, but never so extensively as on this occasion. All parties seem to have banded together to crush, if possible, the rising New Church, but all their united efforts have proved futile and vain. Not a single person, either young or old, has been drawn away, but several from the other bodies, there is good reason to believe, will soon unite themselves with the Church. Truly much good has been done; the fruits will be seen in due season. Almost immediately after the discussion, four lectures were announced by printed advertisements to be delivered on every succeeding Thursday evening; the first lecture, "On the Scriptural meaning of the Anger of God." 2nd, "On the operation of the blood of Christ." 3rd, "On the evil of hell, and the evil of the world, being the cause of all the sufferings of Christ, and of all the suf fering in the universe." 4th, "On the ever unchanging Love of God." The

whole of these lectures were listened to by overflowing congregations, the most marked attention paid to the truths advanced, and impressions must have been made which cannot readily, if ever, be erased from the mind. Churchmen, Methodists, Baptists, and Independents, all united to prevent the people from attending the lectures above-mentioned. The National-school was obtained for Mr. Figg to lecture in, the same evening that the first was given at the New Church. On the succeeding Thursday evenings either the pulpit of the Methodist Chapel or that of the Baptists, was occupied in order to divert the attention of the public from the New Church doctrines, and to afford them an opportunity of hearing what their opponents had to say. All the ministers in the town, with the exception of those of the established Church, have joined hands to check the progress of the New Jerusalem, but even all this is of no avail; the Church is prospering, and no doubt will continue to prosper, whatever obstacles her opponents may cast in the way. Pike's Pamphlet has been reprinted here, and widely circulated, in order that the minds of the people may be poisoned and prejudiced against our doctrines; but even that has not had the desired effect. Mr. Pike has too much discoloured the truths of the New Church, to render his book always passable and acceptable by the thoughtful. Our Society have put into circulation the "Rev. R. Hindmarsh's Vindication against the Slanders and Misrepresentations of Pike," a copy of this work any one may have the loan of for four days, and many have availed themselves of the offer; indeed, all who make application cannot be supplied. Upwards of 2,000 Tracts on various subjects, have been gratuitously circulated; these silent lecturers, there is good reason to believe, will be instrumental in leading many to think correctly concerning the doctrines of Christianity. The two local newspapers have also been made the mediums of advocating the respective doctrines of the Old and New Churches. On Sunday evening, Feb. 4, the Rev. J. Bayley delivered to one of the most crowded audiences we ever witnessed at Accrington, "An Affectionate Address to the Methodists," in the course of which, about a dozen very delightful and interesting letters were read, which had been received a day or two before, from gentlemen who are now zealous and affectionate New Churchmen, but who

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were formerly Methodists, the greater number of them preachers in that body. These letters made a very favorable impression on the hearers. The lecturer also contrasted, in a striking and impressive manner, some of the leading doctrines of Methodism with those of the New Church. The discourse, ere this meets the eye of your readers, will be printed, and it is hoped, extensively circulated. Also, the first of a series of controversial Tracts, entitled, Serious Thoughts for thoughtful persons," is in the press.-There is scarcely a day passes that the writer does not hear of some gratifying circumstance, some good effects accruing to the Church from the exertions that are now being made, and from the spirit of inquiry which at present exists respecting her holy doctrines. In a future paper we may mention a few instances of this nature, which we have no doubt will be read with pleasure.

The New Church Society at Haslingden has lately met with its share of opposition. This originated with Mr. Figg .the delivering two lectures; one on Atonement," and the other on the Resurrection," in which he attempted to disprove the New Church views on those subjects. These were soon followed by the delivery of two lectures on the same subjects by the Rev. J. Bayley, in which he clearly demonstrated from the Sacred Scriptures, and by rational arguments, the true doctrine on those important subjects. The Methodist minister stationed in that town, afterwards came forward, and announced, by placards, four lectures to be delivered on weekday evenings; the first three combining a multiplicity of subjects; the fourth "On the Absurdities, Impurities, and Blasphemies of Swedenborgianism." Some opinion may be formed of the delicate state of this rev. gentleman's mind from the circumstance, that only a short time ago, when he was about to preach at the Methodists' Chapel, Accrington, there happened to be a printed bill in the window (a custom not uncommon in this neighbourhood,) announcing the Anniversary Sermons that were to be preached at the New Jerusalem Chapel in that town; this was so offensive to his sight, that he requested it might be taken down, as he could not proceed in the service while it was there. But to return to the subject. The Rev. J. Bayley is now engaged in delivering a reply to each of the above lectures. The New Church is well at