contained in this paper is derived, it would appear that Socrates fully acknowledged the unity of God, who, as he is the first author of the laws of morals, so he is the guardian and the vindicator of those laws. The existence of the Supreme Being Socrates considered to be proved by the order and harmony observable in all nature, both in the inward constitution of man, and in the world without. Socrates also acknowledged a divine Providence, the evidence of which is every where visible in causing the sun to shine, the earth to bring forth its various productions, and thus providing everything necessary for all things living, and especially for man. In addition to this, Socrates also believed that every man had a tutelar genius of his own, which, under the Providence of God, is the peculiar guardian of man as a rational being. In the Memoirs of Socrates, by Xenophon, frequent allusion is made to this tutelar genius; but we do not find any particular explanation respecting this unseen attendant. In allusion to this genius, Socrates says, that he was prompted so to speak, to think, and to act by this tutelar attendant, but in what manner he was thus prompted he does not state. It would appear, however, that it was the general belief of the wise in those times that every man had his good and his evil genius, and that his great duty consisted in obeying the promptings of the good, and in disregarding and abhorring the suggestions of the evil genius. Swedenborg alludes to this tenet of ancient wisdom, (see A. C. 5849,) and places it in contradistinction to the generally prevailing ignorance and unbelief at the present time concerning the subject of attendant angels, although so plainly declared in the Word of God, (see Psalm xxxiv. 7, and ci. 11, and Matt. xviii. 10). Many treatises have been written by learned men concerning this genius of Socrates, and the opinion which has been generally entertained respecting it is, that nothing more was meant thereby than an uncommon strength of judgment and forethought, which enabled Socrates to think wisely, and to penetrate deeply into the nature of human minds. But this is, no doubt, an erroneous conclusion, because ancient wisdom acknowledged the existence of an intellectual or spiritual world, with which man, as to his mental or rational nature, is in close association. And the belief in this great truth is of the utmost importance to elevate the mind out of nature, and to prepare it for a happy dwellingplace in that world in which it is destined to live for ever.

Socrates, moreover, taught that the soul, in respect to its reason and its mental activities, partakes of the divine nature, and is consequently immortal; but in respect to the lower or animal nature

of man, it is allied to the animal kingdom, and perishes. The soul is rendered wise and perfect in proportion as it rises above what is merely animal and earthly, and approximates to the nature of deity. Socrates also resolved everything into USE, and maintained that speculations in science and philosophy, that had not an immediate bearing on the concerns of life, making it more wise, useful, and happy, were worthless and injurious, as tending to excite controversy and disunion amongst men;-hence many of the Sophists, who delighted in these useless speculations, were great enemies to Socrates. Thus, in respect to geometry, arithmetic, and astronomy, Socrates said that only so much of these sciences should be studied as might be useful in the practical concerns of life; and to carry theoretical speculations beyond this point was not useful, and consequently not conducive to true wisdom. Such, in an abridged form, are some of the leading features in the philosophy of this ancient sage. In another paper we may probably explain some of the principal features of the philosophy of Plato.

FIDELIS.

"KNOW THYSELF."

[From the American NEW CHURCHMAN.]

ONE of the distinguishing characteristics of the writings of the New Church is, that it lays open the interiors of the mind, and bases the proper estimate of good and evil on the motives from which they proceed. It is enjoined upon us to scrutinize the ends of our actions, and to judge of the spirit that is within us. We are constantly told that our external conduct, however much it may sometimes deceive ourselves and others, is wholly qualified by the internal principles from which it flows. A man may indeed long act the hypocrite before his fellows, and conceal from himself the state of his own heart. He may be swallowed up, as it were, by the love of himself and the world, while at the same time he is enjoying his own approbation and the approbation of those around him. But, even in this world, his real character will often break forth with powerful evidence, evincing the ruling love within him, and proclaiming, that, on other occasions, he has given but the counterfeit presentment of the good and the true. "There is nothing covered that shall not be revealed, and hid that shall not be made known."

"Know thyself," is a maxim sanctioned by reason and revelation, and one of the most important precepts of both. Self-examination

is perhaps as necessary to sustain the orderly mind of a good man, as bread is to nourish and support his mortal body. And yet how few there are who know how to perform this duty at all, and how very few who know how to perform it aright! The self-denial, the humility, the willingness to become as a little child, to forego our prejudices, and to submit ourselves entirely to the guidance of the Divine Word as good itself and truth itself, are the portion only of those who have advanced in the regenerate life, and who have become willing receivers of that knowledge from on high which is able to make them wise unto salvation.

It is not wonderful, therefore, that there should be so much evil in the world, which has its source and origin in the inmost principles of the human mind, the qualities of which are not only not fully disclosed, but which are frequently lauded and mistaken for their opposites. Let us illustrate this by a familiar example. We are all pleased with a person who is found to be amiable in his manners, obliging and kind, and cautious of saying or doing any thing that would give offence to others. Examples of this kind are perhaps met with every day. They tend to sweeten the social intercourse of life, aud give repose and security to society. We willingly pay to a person of this character the homage of our respectful regard and attention; we require nothing more from him to fit him for some distinguished office or place among men, and we consider his amiable qualities as a legitimate passport to honour and prosperity in the world. But, after all, amiable, and respected, and even loved as this man may be, we have no assurance that his conduct is founded in proper motives, or proceeds from a genuine affection for goodness and truth. Trace him a little farther in life, and perhaps he will turn out to be the wily politician, abusing with selfish prodigality the blindness and credulity of his fellow-men, and making a show of extraordinary virtues for the mere purpose of reaching the highest round of the ladder of his ambition. Or he may be the mere grovelling man of business, intent on making money for its own sake, and therefore courting and flattering all who he may think will become instrumental in forwarding his selfish purposes. Or, worse than all, he may be the member of a learned and liberal profession, huckstering his talents at the venal stall of ready compliance with the wishes and prejudices of the multitude.

I know, that in reply to all this, it may be said, that assuming the position asserted above, we may distrust the brightest, and purest, and holiest characters on earth; since, after all, the motives of men

But let

must remain to us concealed, and the only criterion by which we can judge of their internals is the open and manifest expression of their outward conduct. "By their fruits ye shall know them." me not be misunderstood. I have already said that the external conduct will be qualified by the inward principles from which it proceeds, and that, although man possesses the power of concealment and dissimulation, yet, even in this world, he must necessarily commit himself on more than one occasion before those who may choose to study and observe his actions. The very fact of a person's anxiety and caution to make an impression different from the truth, will soonest betray him. Men of the world understand this so well, that they are much less liable to be deceived by each other, than they are to deceive those whose minds are more simple and less suspicious. All that I mean to say is, that we should be on our guard against those who assume a pleasing external from no other motive than to serve the purposes of this world. We may be, and in fact we are, often deceived by such persons. For wolves may come in sheep's clothing. We know that "it is on no account allowable for one man to judge another as to the quality of his spiritual life, for the Lord alone knows this; " but we also know that, "nevertheless, it is allowable for every one to judge of another in respect to his quality as to moral and civil life, for this is of concern to society." Yet we are

apt to love our own ease too well to question the conduct of others, when that conduct does not interfere with our plans of selfish and worldly happiness. Unregenerate men do this, and there is too much reason to fear that even those of a more spiritual character are not entirely exempt from the like charge. Let us exercise the charity of the New Church on this subject; but let us remember, at the same time, that this charity does not, and cannot require, that we should sacrifice truth for the sake of an unauthorised and selfish liberality. And however pleasant the natural good of others may be to our natural feelings, we must not forget the doctrine of the church, that "they who are in natural good and not in spiritual good, cannot in any wise be led by influx from heaven.”—(A. C. 3470, 3518, 4988, 4992, 5032, 6208, 7197, 8002.)

But men are daily deceiving themselves as well as others. And it is most important that all men should attend to the maxim, "Know thyself." This was, I believe, the dictate of a philosopher. "Cleanse the inside of the cup and the platter," is the declaration of divine truth itself. Both have for their object the examination and renovation of those internal principles of the mind, which rest upon the

outward actions as a house on its foundation. It is very difficult, however, to persuade men that the inward workings of their minds are so tainted and corrupted as to need cleansing. They fly to every subterfuge of false reasoning and sophistry, in order to escape from the powerful and searching influences of truth. Our self-love is so strong, so subtle, so universal, so incomprehensible, that we know not the length, nor breadth, nor height of it. True it is, that men may be taught to confess with their lips that they are poor, and weak, and blind, and miserable; and such expressions as these, among a certain class of persons, are of every-day occurrence. But who believes it? Are these the solemn and serious convictions of their minds on this subject, and have they tangible and sensible evidence that what they utter is the pure and simple truth as contained in the Bible? It is one thing to assert a fact, but a very different thing to know and believe it. Man can only arrive at this knowledge by daily laying his bosom bare, and exploring the hidden motives which influence his outward conduct. Nor is this the task of a week, or a month, or a year. It is a part, and a very essential part, too, of that great work of regeneration which can alone fit man for "glory, and honour, and immortality."

Men are

What a diversity of professions, employments, and pursuits there are in the world, and yet how seldom is it that we are led to follow these from a disinterested love of the Lord and of our neighbour! How few are there, even among professing Christians, who form a proper estimate of the end and object of human acquirements! To live to make others happy is scarcely recognised at the present day as a leading and living principle of divine revelation. willing, it is true, to do many things in order to gain heaven-or rather, perhaps, to avert hell. They will go to church-they will observe the sabbath-they will hear sermons-they will say their prayers; nay, they will even contribute, in some degree, at least, to the support of the charitable institutions of the day. But when they have done this, they consider they have done all; that divine, quickening principle of love to the Lord and to our neighbour, may still be wanting. The standard of Christian excellence, so far from aiming at the universal diffusion of goodness and truth, or of happiness among men, is, with them, confined within the narrow limits of individual exertion for individual purposes. The social system is fostered, indeed, because it secures to each the possession of privileges and blessings which could not be secured by separate and distinct responsibilities; but, that is a system which is founded in necessity N. S. NO. 62.-VOL VI.

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