perception of spiritual things. Liberty, in the third place, consists in this;-that the mind can make use of prescribed means which are called sacred; that is, it can engage in public worship in the churches, observe the sacraments, adore God, and especially pray to Him [in private]. All these things are left to human minds, and they all-constitute that liberty which is conceded to man; and when these sacred things are rightly employed divine grace is never wanting, but is always present to infuse faith and love, and by its providence so to govern man that he can become warm with spiritual love and zeal. Finally, a liberty now comes by which the mind can be delighted with spiritual things as often as it averts itself from corporeal things, and submits itself to what is spiritual. For when the mind glows with spiritual zeal, the intellect is then formed, as it were, anew, and should be called a spiritual intellect, which consists in changes of state which are most universal and most perfect, and which do not belong to the sensory, but to the pure intellect. In this case the animal mind with its affections yields; for all things of the purely intellectual mind are parts and particulars which constitute the animal mind,-of which, if the inmost essence be purified, the common, or general [which is actuated by that essence] is kept in a yielding and obedient state. But this state, thus purified, can never exist [whilst man is] in the body. This is the genuine state of Liberty; for in this state the mind relishes the Supreme Good, and chooses that which is Best. 22. In this manner the human mind is perfected; and it becomes most perfect when it is most adapted to the reception of superior [or spiritual] loves. It is then purified, and, as it were, formed anew, that is, it is renovated, and regenerated, and rendered harmless and innocent, such as it is in infants, whose minds are not yet governed by the animal affections, but by the pure mind, [or the intellectorium. See note below.] Wherefore minds are to be introduced into that state in which they were prior to their development and formation by the way of the senses, or à posteriori.† For as the body [in old age] returns, as it were, into a state of infancy, so also ought the mind, and thus, as it were, to forget all those corporeal things which extinguish what is spiritual; that is, it should not be concerned about such things, only so far as to be able to live prudently and perform our duties as members * Intellectorium-in respect to the meaning of this term, see former paper, page 364-note. + Here the author shews the rationale of the difference between the innocence of ignorance and the innocence of wisdom, to which he often alludes in his theological writings. of civil society. Such minds, thus become almost spiritual, even whilst they live in the body, have their feet, as it were, ready to enter into heaven and into its internal felicity; and for this purpose they love to be dissolved [or separated from the natural body]. 23. From what has now been said, it appears of what nature the liberty of the first or most perfect man, or Adam, was. He enjoyed a most perfect intellect, which was enkindled and animated solely by spiritual love; in whom the animal mind could not, as yet, rebel and combat against the soul (anime) and the spiritual mind. For his rational mind was not instructed by the way of the senses, nor was there any depraved society in existence which could irritate his mind, nor the knowledge of any evil which could infest it. His mind was supremely rational, and was entirely subject to his soul (anime) and his soul to God; thus his mind was most free, because he not only knew what is supremely good, but enjoyed it; for his mind was not adapted to any other loves [than to those which are spiritual]. Thus his entire will was most free, because it was led to the best things. He could also be led to inferior or evil things, otherwise no liberty could be possible, which also experience has taught us. The ignorance of evil takes nothing away from such [state of] liberty; for it does not appear to have been the ignorance of evil, but an aversion against it as being contrary to his nature, so that evil could be suggested, or flow into his thought, but none could exist in his will. Thus the image of God, or the type of all spiritual loves, was manifest in his body. From him it is that we derive the propensity, that as he desired to rise up against his God, and to violate the laws of subordination, so does our animal mind perpetually endeavour to do the same, and to rise up in rebellion against the spiritual loves of the soul. Wherefore, he of all men is the most free, who knowing what evil is, and capable of doing it, still holds it in aversion. 24. That man who vehemently combats with himself, and who bravely overcomes his corporeal desires, is more free than he who never engages in any such combat; for the very use and exercise of liberty is to conquer oneself, nor can any man conquer when he has no enemy to combat. But these things we deduce from causes, or from the very nature of intellect, in which liberty resides. For he who is vehemently insulted and impugned by corporeal loves, that is, by temptations, may indeed admit them and harbour them in his mind, nevertheless, if he extinguishes them before they come out into act, he restores the state of his sensory, and of his intellectual mind; for the desires which oppose pure loves change, pervert, and torment the state of the rational N. S. NO. 119.-VOL. X. 2 K mind, and at that moment spiritual loves recede or are suffocated; for these spiritual loves cannot agree with either state, because they require an entire and most perfect state, and they shun all imperfect states because they present nothing concordant and harmonious [for their reception]. But if these imperfect states are determined into act, they instantly contract a nature, so that the [evil] state spontaneously returns, and passes through its vicissitudes and alternations. For it is by use that we are accustomed to any form, and to the changes of its state. Thus the tongue, by usage, learns its plications or foldings, and the same plication returns immediately a similar idea [which originated the plication] arises. The muscle also conforms itself only by usage to the action; but a naked endeavour or conatus, however strong, does not teach the mode of motion. And thus also it is in other things. intellect, or the changes of the state of the sensory and of the pure intellect, are cultivated, and can be taught even to extreme old age. A naked effort or conatus can never induce a natural change in the state; but it is accustomed to return into its former state. * * The stronger the temptations are, the greater is the joy of the soul, and the greater the reward after the victory. From these things it appears that works of charity, although there is no merit in them, are beneficially conducive to the state of the mind, since they imbue it with the faculty of receiving spiritual loves. Our 25. Hitherto I have spoken concerning perfect souls, in whom there are most perfect loves; but there are also souls whose loves are indeed spiritual, but contrary to divine love, that is, they love imperfections; from these also affections flow, but such as love a perverse state of mind, whence contrary effects result; but concerning these souls we shall speak elsewhere. Finally, the inquiry remains,-Why should human minds be gifted with free-will, since it is this very faculty which renders the human race most unhappy, and on account of which they are condemned to infernal punishments? For from the abuse of this faculty, all crimes derive their origin; whereas [it is thought] that without such a faculty of free-will, we might all be saved. But to these inquiries we thus reply:-It is evident that the supreme wisdom of God requires this free-will in man, and that his Providence is directed chiefly in guarding and promoting this faculty, and indeed to such a degree, that he will not suffer the slightest thing to interfere with it; but he rather permits men to rush into the most abominable crimes, than deprive them in the least of their free-determination. This, experience itself clearly shows, and also that punishment awaits every person who is wicked in his soul and mind, both in this life and in the future. It is also allowable for us to think concerning causes, since this also is conceded to our liberty of thinking, provided it be not repugnant to divine wisdom and to human reason to confirm what we think. The First cause, then, why we are gifted with free-will, appears to be this, that without the liberty of thinking, judging, and acting, there could be no understanding, no intellectual life, nor could our rational mind be conscious either of good or of evil. Secondly, That without liberty there could be neither virtue nor vice, and consequently nothing moral; for the rational mind is as it were a form, the essential determinations of which are either virtues or vices. Thirdly, That without liberty nothing could be regarded as our own, consequently there could be no merit-nothing either praiseworthy or blameworthy-for necessity takes away the very nature of merit; thus there would be nothing on account of which we could be either rewarded or punished. Without free-will there could be no favour or grace, not even from the Divine Being himself; nothing ought to be more free than the worship of God, or religion; and this is the reason why we are commanded to believe, and to love God, which from ourselves we cannot do; nevertheless, there is something within us by which we can concur with these divine commands; and it is this concurrence alone which is required of us. Fourthly,-Without liberty there could be no human society;-there could be no society of external minds (animorum), no society of rational minds (mentium), and of moral beings,-yea, there could be no association of bodies, and no diversity; all would be either entirely equal or entirely contrary to one another; nor could there be any mutual application of one to another; thus, this our human world could not exist, for nature, if all things were equal, would entirely perish and be nothing, since it lives in diversity, and indeed, in a diversity of such a character, that from all the varieties hence resulting a certain harmony may exist. Fifthly,-Without liberty there would be no delight of life, which, in necessity, altogether perishes; hence it is that liberty is the principal delight of men. Sixthly, Without liberty there could be no diversity of souls, and consequently no heavenly society could exist, the form of whose government is celestial;-in a word, without liberty the end of creation could not be obtained, which end consists in realizing a society of souls, or a heaven. Seventhly,Wherefore, it is perfectly consistent with the Divine Wisdom, and with the necessity hence resulting on account of the wisest end which is foreseen and provided for, that our minds should be endowed with liberty, and that the operations of a watchful and all-wise Providence are chiefly employed in guarding this liberty, and in directing it to its proper ends;—that is, in distinguishing one thing from another, even as to the minutest particulars, in order that the most perfect form of a celestial society may be the result. Poetry. PRAYER TO THE LORD. Keep me within the strait and narrow road, From sinful thoughts my chastened spirit free, So when I'm called from earthly scenes and mortal toils away, My soul, renewed, may dwell with Thee in never-ending day! Chorley. SARAH. MISCELLANEOUS INFORMATION. THE SOCIETY AT EDINBURGH. It will afford pleasure to our readers to know that a "mutual improvement society" has been set on foot by the young men of the congregation in the above city. We are aware that in other cities such societies have been going on; and as such must in the end prove a source of great good, to the young men of all societies that have not associations like the above connected with them, we would say, "Go and do likewise." The members met for the first time on Thursday evening, the 11th of October, in the society's beautiful meeting house. The Rev. Mr. Bruce had consented to act as president at all meetings of the Association, and was present at the opening. Among other remarks he said:"I certainly feel much pleasure in meeting so many of the young mem bers here. It affords me a double gratification, as this meeting has arisen solely with yourselves, which is a good auguring for the future success of the Association: in the first place, because that which originates with yourselves is likely to have a greater analogy with your own states than that which originates with others, although for good; and secondly, the subjects will prove more useful, because they will arise in your own minds. I trust, therefore, that these meetings will prove successful. As for mutual improvement, this is to be promoted by essay writing, in order both to exercise the talent of the essayist and the drawing out the observations of the other members, not only in criticism, but in enlarging on the idea of the subject presented in a written form. It was a very just remark of the philosopher Bacon, that reading makes a full man, conver |