I hope and believe you are mistaken in supposing the reign of fanaticism to be on the advance. I think it certainly declining. It was first excited artificially by the sovereigns of Europe as an engine of opposition to Bonaparte and to France. It rose to a great height there, and became indeed a powerful engine of loyalism, and of support to their governments. But that loyalism is giving way to very different dispositions, and its prompter fanaticism, is vanishing with it. In the meantime it had been wafted across the Atlantic, and chiefly from England, with their other fashions, but it is here also on the wane. The ambitious sect of Presbyterians indeed, the Loyalists of our country, spare no pains to keep it up. But their views of ascendency over all other sects in the United States seem to excite alarm in all, and to unite them as against a common and threatening enemy. And although the Unitarianism they impute to you is heterodoxy with all of them, I suspect the other sects will admit it to their alliance in order to strengthen the phalanx of opposition against the enterprises of their more aspiring antagonists. Although spiritualism is most prevalent with all these sects, yet with none of them, I presume, is materialism declared heretical. Mr. Locke, on whose authority they often plume themselves, openly maintained the materialism of the soul; and charged with blasphemy those who denied that it was in the power of an Almighty Creator to endow with the faculty of thought any composition of matter he might think fit. The fathers of the church of the three first centuries generally, if not universally, were materialists, extending it even to the Creator himself; nor indeed do I know exactly[5] in what age of the christian church the heresy of spiritualism was introduced. Huet, in his commentaries on Origen,[6] says, "Deus igitur, cui anima similis est, juxta Origenem, reapse corporalis est, sed graviorum tantum ratione corporum incorporeus."[7] St. Macari,[8] as speaking of angels says, "quam vis enim subtilia sint, tamen in substantia, forma, et figura, secundum tenuitatem naturæ eorum corpora sunt tenuia, quemadmodum et hoc corpus in substantia sua crassum et solidum est."[9] St. Justin martyr says expressly "το θειον φαμεν ειναι ασωματον, ουκ δε εστιν ασωματον."