called one mind. This is the case in the natural man; in the spiritual man also there are will and understanding, but much more perfect, which are also called one mind; the latter therefore is the spiritual mind, and the former the natural mind. Such is the case with the man whose spiritual mind is opened and formed, but it is altogether otherwise with him whose spiritual mind is shut, and only the natural mind opened.

"10. The same things may be said concerning charity and faith as are said concerning the will and understanding, for the will is the subject and receptacle of charity, as it is the subject and receptacle of good, and the understanding is the subject and receptacle of faith, because it is the subject and receptacle of truth; for charity deriveth all its quality from good, and faith deriveth all its quality from truth, wherefore also we say the good of charity and the truth of faith; hence it follows, that charity and faith act as one, like will and understanding, and that according to the quality of the charity such is the faith: this takes place in the natural mind, but in the spiritual mind, the love of good is in the place of charity, and the perception of truth in the place of faith.

"11. That spiritual love, which is charity, produceth faith, may appear from this circumstance only, that man after death, who is then called a spirit, is nothing else but affection which is of love, and that his thought is thence derived; wherefore the universal angelic heaven is arranged into societies according to the varieties of affections, and every one in heaven, in whatever society he may be, thinks from his own affection; hence then it is that affection, which is love, produceth faith, and the faith is according to the quality of the affection; for faith is nothing else but to think that a thing is so in verity: by affection is meant love in its continuity. But man in the world at this day is ignorant that his thought is from affection, and according to it, and the reason is, because he seeth his thought, but not his affection; and whereas thought is his affection in a visible form, therefore he knows no otherwise than that the whole mind of man is thought: the case was otherwise formerly with the ancients, where the churches were, who, inasmuch as they knew that love produceth all things of thought, therefore made charity,—which is the affection of knowing truths, of understanding them, likewise of willing them, and thereby becoming wise,-the principal medium of salvation; and inasmuch as that affection makes one with faith, therefore they were unacquainted with the term faith. From these considerations it may not only appear how faith is formed with man, but also that faith can never produce charity, but that charity, which is spiritual love, forms it to a resemblance of itself, and therein presents an image of itself, and that

hence it is that the quality of faith is known from charity and its goods, which are good works, as the quality of a tree is known from its fruit: by the tree, however, is not understood faith, but the man as to his life; by the leaves thereof are signified truths whereby is faith, and by the fruits thereof are signified goods of life, which are goods of charity. Besides these there are innumerable other arcana respecting the formation of faith by charity from the Lord; but still the Lord alone operates all those arcana, whilst man is ignorant thereof; all the operation which is necessary on the part of man, is to learn truths from the Word, and to live according to them."-A. E., 1790.

ON WORLDLY--MINDEDNESS.

It is the privilege of the New Church to know that worldly-mindedness does not consist in partaking in a lawful degree of any of the social enjoyments or public amusements which are common amongst us, though we are aware that, by most of the religious professors of the present day, dancing, music, (improperly called profane, to distinguish it from sacred,) and the drama, are regarded as opposed to the spirit of Christianity. That these recreations, as well as the enjoyments of the table, are too often indulged to a very hurtful degree, there can be no doubt; but, as has been frequently said, in the abuse of them, and not in the use, lies the sin. Indeed, it would be next to an impossibility to name any of the blessings and sources of enjoyment which our heavenly Father has so bountifully bestowed upon His creatures, that have not in some way or other been abused. The most innocent and the most sacred are alike open to this objection, for whatever is pursued as a source of pleasure to ourselves, to the neglect of other duties, is sinful. Some may err in too frequent attendance upon places of amusement, whilst others may devote a greater portion of their time than is consistent with the claims of their family and friends, and a due regard to their own health (which is a duty binding upon every one), in attending religious worship, meetings for prayers, and many others connected with benevolent societies. Nay, we need not leave our own homes to find out opportunities for abusing the gifts of God, and making them occasions of sin. One may be too much engrossed with business, another with literary pursuits, whilst a third may devote all his thoughts to the welfare and aggrandisement of his family, each equally forgetting or disregarding the claims of that great family of which all form a part. It is needless to particularize instances of this kind in which self

gratification leads to the neglect of other duties, they will suggest themselves to every reflective mind; and it was not of this that it was our intention to speak on the present occasion, but of that more hidden and more insidious foe, a worldly spirit, with all the evils to which it gives rise, anxiety, discontent, envy, fraud, deceit, &c.

If we consider for a moment, it will be very evident that such a spirit is quite incompatible with an unwavering trust in Divine Providence, and with a firm reliance on His gracious promise, that He will withhold no good thing from them that fear Him. That all men have happiness within their reach if rightly pursued, none who believe in the Infinite Goodness of God will dare to deny; but the reason that so few attain that happiness is because they are not content to seek it by the means provided for them by Infinite Wisdom. The possession of increased wealth, a higher station in society, or the honour of our fellow-creatures, is too frequently regarded as a means of procuring that happiness which is lost when thus sought after. How frequently has it been our lot to witness the sad effects resulting from the gratification of these unsanctified desires;-the possession of wealth, so earnestly desired, proving in many instances the ruin of those for or by whom it is sought, by affording means for sensual gratifications, which has brought in its train, disease and early death,

Perhaps the most injurious form that worldly-mindedness assumes is that of envy, because it is most opposed to an angelic spirit, which delights in the happiness of others. It is a temptation to which we are constantly exposed, and which assails us in many ways. Perhaps whilst we are toiling early and late to provide for those who depend upon us for their support, we see others among our friends suddenly raised to a degree of opulence, which places them at once beyond all anxiety for the supply of their natural wants. How readily then do evil spirits suggest to the unguarded mind, the idea that were such our lot we should be much happier, and better able to fulfil our duties. Perhaps, too, we are seeking, by constant and diligent study, to render ourselves more useful in the profession we have chosen, but find that others who, we have reason to believe, are not so well qualified as ourselves, have a higher place in the estimation of the public than we have. Again the spirit of envy is at work, and a desire after worldly honour is excited. Or, it may be, that in our intercourse with society we meet with those who, being endowed with the qualities and accomplishments most calculated to give pleasure in social intercourse, are more sought after and admired than ourselves; then discontent arises in our breasts, and we are tempted to seclude ourselves from all society, under the false plea of

being unable to give pleasure to others, when, in fact, if we examine our motives, we shall find that we are merely gratifying our own disappointed vanity, and that we are far from that state which would lead us to be willing "to be the least of all, and the servant of all."

Here perhaps we may be permitted to digress for a moment, to express the deep regret which must be felt by all thinking minds, at the unsatisfactory nature of general social intercourse, How lamentable it is that the precious moments of life should he spent so unprofitably as is usually the case, sometimes in idle gossip, or, what is still worse, scandal; at others the conversation, if it may be so called, degenerating into a mere bandying of jokes, or repetition of anecdotes calculated only to beguile the time, and leaving no useful impression behind. It is true that music is often brought in as an aid to pass the time innocently and pleasantly, but this not unfrequently occupies too prominent a part, proving a barrier to all conversation, instead of being resorted to as a refreshing change. There are few occasions when friends meet together, that an hour or two could not easily be spared for reading aloud some of those works which abound in the present day, equally calculated to amuse and instruct. Before we leave the present subject, we would most earnestly intreat all to avoid as much as possible those late hours so detrimental to the mental and bodily health, as well as to the order and comfort of a family.

But, to return to our original subject. Many indeed are the forms which envy, that enemy to all happiness, assumes, and most earnestly must it be contended against, before we can hope to have our portion with the blessed. Let us, then, endeavour always to bear in mind that it is not the mere possession of riches, worldly honour, or mental endowments, that will give us peace and joy. Did He who "knoweth our frame" see that these would be useful, undoubtedly He would bestow them; then if they are withheld let us be thankful that we are not placed in circumstances which would prove a snare to us. Riches we know take to themselves wings and fly away, and the honour of our fellow-men, who are but creatures of a day like ourselves, is but an empty bauble, and will avail nothing when we stand before the "Searcher of hearts," where external appearances will lose their value, and what is real only will be regarded. Nothing is more calculated to quell a discontented and envious spirit, than the New Church doctrine of uses, which reveals to us that each one is placed in that situation which he is best calculated to fill so as to promote the good of his fellowcreatures, and that were he removed from it, he would be less useful. The best preparation for our eternal state, we may rest assured, is the

faithful and cheerful performance of the duties which devolve upon us, in stedfast reliance upon Him who has declared in His holy Word, that "they that fear the Lord shall not lack any GOOD thing."

M.

ON THE WRITINGS OF AUGUSTINE, BISHOP OF HIPPO, IN AFRICA.

TO THE EDITOR.

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SIR,-In the Intellectual Repository for September, 1847, an article was inserted on Jacob Behmen and his writings, pointing out certain agreements" between him and Swedenborg (although Swedenborg positively asserts that he had "never read them"); and, in the October number, another article from the same pen was inserted, to shew the 'differences" in the writings of the above two authors. In the number for December, a paper appeared, signed "W. M.," giving us a lucid definition of the principle of goodness, and its predisposition "to accept truths when presented, and to reject errors;" advancing as instances both Unitarians and Trinitarians, when under the influence of the ruling love of good." I have often been forcibly struck with the same idea when reading the writings of good men, who, doubtless at the time, wrote uninfluenced by human creeds, and with the mind opened to receive the genial influences of heaven; and in none more so than in the writings of Augustine, although at times we meet with a mixture of truth and error, and often of truth under a cloud, though it may be a transparent one. I am not aware that Swedenborg has mentioned him more than once in his writings, and then it is with approbation. The following extracts from his writings may not therefore be unacceptable, and I think they are worthy of a place, among other collected information, in the archives of the New Church. I copy them from a recently published edition of his works.

But it may first be premised, that Augustine (or Austin) was at first a Manichean, that is, until about the thirty-third year of his age, and was extensively acquainted with the philosophy of Plato. He subsequently embraced Christianity, and was baptized into the Christian faith by Ambrose, Bishop of Milan, together with his son. On renouncing his former errors, he thus writes to his friend :

"I reasoned and deliberated greatly with myself, not whether I should continue in that sect into which I was sorry that I had fallen, but in what way I was to find the truth, my sighs through love of which are known to no one better than yourself. I