How is this heavenly grace acquired and secured? By habituating ourselves to the daily bearing of the cross, and to the practice of selfdenial. These are the great duties of the Christian life;-to check and to control the wayward, disorderly impulses of the natural man; to subdue the inordinate tendencies of our fallen nature,-of our inordinate love of self, and of the world,-in short, to deny ourselves ungodly lusts of every kind, and to bear our cross, or to sustain the temptations necessary to accomplishment of this heavenly work,—the work of salvation an ternal peace. Our children should be early trained to these great duties of life. One reason why we see, comparatively, so little Christian patience, and so few of the fruits of the Christian life, arises from the neglect of a practical religious education in childhood, where the powers of the mind, as they begin to dawn, should be directed to the primary duties of human life,-to the resistance of evil, the renunciation of evil tempers, of perverse dispositions, of selfish cupidities, that the way may be prepared, as the child grows in stature, for the opening of the spiritual mind, and for the consequent descent of heavenly influences from the Lord into the external man, that the growth in wisdom and salvation may, at the same time, be accomplished. MINUS.

SIR,

MR. HINDMARSH AND JACOB BEHMEN.

To the Editor of the INTELLECTUAL REPOSITORY.

LATELY looking over some volumes of the Intellectual Repository, I met with a paper by the late Mr. Hindmarsh, entitled "A Comparison between Jacob Behmen and Emanuel Swedenborg, particularly on the subject of Divine Influx."* Mr. Hindmarsh considers that Behmen was altogether ignorant, not only on that subject, but on many others, and concludes by observing that "the doctrines taught by the latter are as much superior to those of the former, as the brightness of the sun is to the reflected light of the moon." Mr. Hindmarsh, it should be noted, says that he gives an opinion formed many years before, and that he has none of the works in his possession, so as to be able to refer to them with any degree of accuracy; but as his respected name would necessarily give much weight even to a hasty or erroneous criticism, I presume a few lines on the other side will not be unacceptable to those who have

* See this Periodical for December, 1814.

no opportunity of judging for themselves in the matter. The New Church writings stand in no need of such support as any mis-appreciation of other writings could give, nor should the New Churchman be placed in danger of standing in a false position before the reader of Behmen.

I propose, then, to shew, by a few extracts made in the course of my own reading, that Behmen was on the right road in many great doctrines, such as those of the Trinity, Free-will, the Grand Man, Degrees, &c., just observing, by the way, that there are things in him which the reader of Swedenborg can by no means receive; and I should imagine that the treatment of the internal sense of the Word would alone place him in a discrete degree below our author. I have chosen the Index form for the extracts :

ANGELS." There is a real, intelligible, distinct sound and speech used and heard by the Angels in the kingdom of glory; but according to their world's property. (Mysterium Magnum, c. 5, v. 19.) . There are many and divers sorts of Angels, also in many distinct offices; and as there are three forms to the fire-source, so there are also three hierarchies, and therein their princely dominions; and likewise, three worlds, in one another, as one."-Mysterium Magnum, c. 8, v. 30.

AUTHOR. "The scope and eye-mark of (my) writing is, to search out the Image of God;-how it was created, and how it is corrupted, and how it shall come again into its first estate, thereby to understand aright the new birth out of Christ, and know the inward and outward man, even what the mortal and immortal man is, and how he is become mortal, and what he is to do, that he may come again into his first estate."-Mysterium Magnum, c. 21, v. 17.

BEASTS." The spirits of the external world are not all eternal, but some are only inchoative, which take their original naturally in the spirit of the external world, and pass away through nature, and only their shadow remains, as of all beasts upon the earth.

"Whatsoever reacheth not the holy element, and the eternal fire-world, that is devoid of an eternal life, for it ariseth out of Time; and that which proceedeth out of Time, is consumed and eaten up of Time, except it hath an eternal in its temporal, (so) that the eternal doth uphold the temporal."-Mysterium Magnum, c. 7, v. 13, 14.

CORRESPONDENCE.- -“The outward world is thoroughly a similitude of the inwardfor the inward has manifested or revealed itself with or by the outward-whereby a man may understand what the invisible God, in the hidden mystery, is."-First Apology to B. T. pt. 2, v. 179.

DEGREES.

"One degree goeth forth mutually from another, [speaking of spirit and body.] In the divine manifestation of the divine powers, one degree orderly proceedeth forth from another, even unto the most external manifestation."-Mysterium Magnum, c. 7, v. 12.

FREE-WILL." We stand here, between heaven and hell, (as) in a field, and there grows either an angel or a devil out of us. Now, therefore, if any one has a love to the kingdom of heaven, and would fain be an angel, he ought to look well to himself.

It is soon done with a man. Thou hast free-will-whithersoever thou inclinest, there thou art; what thou sowest, that thou shalt also reap. Let this be told thee for a warning."-Three-fold Life of Man, c. 12, v. 48.

GRAND MAN." As the condition and constitution of an angel is, in his corporeal body, with all the members thereof, such is the condition of a whole kingdom, which together is, as it were, one angel.

"If a man rightly considers all circumstances, he will find that the whole government in its locality, circumference, or region in a kingdom, is of the same condition or constitution as the body of an angel, or as the Holy Trinity."-The Aurora, c. 8, v. 5 and 6.

MAN." Man is a likeness according to and in God,—an image of the Being of all beings."-De Signatura Rerum, c. 3, v. 8.

TRINITY. "We Christians say that God is threefold, but only one in essence; but that we generally say and hold that God is threefold in person, the same is very wrongly apprehended and understood by the ignorant, yea, by a great part of the learned; for God is no person save only in Christ; but he is the Eternal Begetting Power; all things receive their original from him.

"But that we say of God, He is Father, Son, and Holy Spirit, that is very rightly said; only we must explain it, else the unilluminated mind apprehends it not."-Mysterium Magnum, c. 7.

The phrase Divine Humanity occurs once, and, as far as I know, only once, in Behmen :—

"For this cause God became Man, that he might destroy, slay, and nullify the works of the Devil; and we must put on this divine humanity, and destroy the Devil's kingdom in us, and mortify all images, otherwise we cannot see God."— Mysterium Magnum, c. 36, v. 65.

WORKS." It is not enough for a man to know that Christ died for sin, and assent to it, and hold it for true, and receive the satisfaction as a work done. No, no: there is no such receiving, but the whole man must will to die, in Christ's death, to the evil natural own will, as also to wicked lusts; and then Christ puts on him his victory and satisfaction, and the true heavenly spirit springs forth through Christ's death, in his resurrection, as a fair flower out of the wild earth, and there is a true Christian born, who is a branch out of the Vine, Christ." John 15.-Christ's Testament Preface, v. 22.

I perceive that proposals have been lately put forth for publishing a new and uniform edition of all Behmen's works, and should such a thing be done, it would probably lead to fuller discussion of what the real relation is, in which he and our author stand to each other. In the meanwhile, let us hope that nothing so improper will be done by the readers of either, as to make it a mere party question, or trial of strength, as if only secular writers were the subjects. Behmen was simply an unlearned shoemaker, while Swedenborg was a gentleman and a scholar; but both were profoundly pious men, who solemnly

affirmed that they wrote from an interior illumination; and perhaps a right understanding concerning them both, would tend to illustrate the manner in which Providence acts, in gradually distributing truth to the world. The proposals for publishing Behmen are appended to an able essay, entitled "The Present, Past, and Future;" the author appears to be an ardent admirer of Behmen, and, I should think, unacquainted with Swedenborg. He affirms that "Newton himself ploughed with Behmen's heifer,' in bringing forth his great discoveries;" and promises in a future work to describe "the mental process by which Sir Isaac reduced to a mathematical form the central principles of Behmen, and by the aid of experiments bequeathed by antecedent philosophers, was enabled to declare the system of the universe, leaving such points of physical phenomena as he could not clearly apprehend, in the nature of queries." The Rev. William Law has made the same assertion, and it is known that Sir Isaac was a reader of Behmen. What foundation there may be for this, I know not, but have transcribed the passage as being at least curious.

Having ventured an opinion concerning Behmen's power 'over the internal sense of the Word, it will perhaps be well to insert what he himself says upon the subject:

"Know for certain that this first Book of Moses was written wholly from the prophecy of the spirit; is so rich and full of mysteries, that no man, from the cradle to the longest age, is able to express them; and we, in our gifts, do also but give some glances and hints thereof; albeit we have obtained the apprehension and meaning of them from the gift of God, yet we cannot express all, and the world were not able to receive it.”—Mysterium Magnum, c. 43, v. 57.

ALFRED ROFFE.

FORTITUDE.

FORTITUDE in the hour of trouble and danger may be the peculiar advantage of the Christian; for "God giveth His angels charge over him, to keep him; and in their hands to bear him up, lest at any time he dash his foot against a stone." "O my soul, why art thou, then, cast down? and why art thou disquieted within me?" Surely there is help and comfort for thee in the boundless mercy and benevolence of thy Creator! 'Return unto thy rest, O my soul; for the Lord will deal bountifully with thee. He will deliver thee from death, thine eyes from tears, and thy feet from falling; and thou shalt walk before Him in the land of the living." "Why shouldest thou fear, when God is thy strength, and angels thy friends? Is not the Provi

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dence of the Eternal over all His works?" And if "the hairs of thy head are all numbered," and "not a sparrow falleth to the ground without the knowledge of thy heavenly Father," canst thou think that thou wilt be forgotten, O thou of little faith? "Hope thou, therefore, in God, and thou shalt yet praise Him for the help of His countenance.” "The Lord will yet command His loving kindness in the day time, and in the night His song shall be unto thee; and thy prayer shall be unto the God of thy life." "Trust in him at all times, ye people; pour out your hearts before Him.”

Too many consider it as a mark of divine favour to be exempt from all trouble; not considering that even mercy itself permits troubles to come upon us, to make ready for a blessing. Such fall beneath their cross, because they had never prepared themselves to bear it. But know, O man, that God is too much thy friend to permit thy love of personal comfort to be always indulged; for thereby thou couldst not attain to heaven. Remember that Elijah went not to the mansions above in the chariot of thought and ease, but in the whirlwind of temptation; and so must thy soul rise to the land of angels by overcoming in the difficulties that fall to thy lot.

Think not, therefore, that thou canst pass through this life without trials; misfortunes and want, pains and perils, are more or less the certain lot of every one that cometh into the world. Beware, then, lest these storms of life come upon thee when thou art unprepared; for thy frail bark may be thus destroyed. Sail not too gaily before the wind of prosperity; nor think, because it has been sunshine and easy hitherto on thy voyage of life, that no ruffled waters await thee. And, knowing the certainty and use of trials, prepare; and by the assistance of God, thou shalt emerge from them a better man and a truer Christian.

Early accustom thyself to brave the adversities of life; so shalt thou conquer to the end of thy days. Cherish within thee justice, courage, patience, and hope, and God will give thee strength to enable thee to meet, with becoming fortitude, thy portion of trouble. Habitually compel thyself to pursue virtue, and in the day that allurements beset thee thou wilt find thyself powerful. Be resolute in the cause of right, and administer justice when thou art able, and in the time of oppression thy conscience shall support thee. Turn not thy back from any danger; for if thou shouldst attempt to flee, thou wilt encourage thine enemy, and render thyself an easy victim. And especially never shrink from what thou mayst consider a troublesome duty; for in the performance of all our duties lies the true strength of a Christian. Talk not with