The term, Philosophy, defines itself as an affectionate seeking after the truth; but Truth is the correlative of Being. This again is no way conceivable, but by assuming as a postulate, that both are ab initio, identical and coinherent; that intelligence and being are reciprocally each other’s substrate. I presumed that this was a possible conception, (i.e. that it involved no logical inconsonance,) from the length of time during which the scholastic definition of the Supreme Being, as actus purissimus sine ulla potentialitate, was received in the schools of Theology, both by the Pontifician and the Reformed divines. The early study of Plato and Plotinus, with the commentaries and the THEOLOGIA PLATONICA of the illustrious Florentine; of Proclus, and Gemistius Pletho; and at a later period of the De Immenso et Innumerabili and the “De la causa, principio et uno,” of the philosopher of Nola, who could boast of a Sir Philip Sidney and Fulke Greville among his patrons, and whom the idolaters of Rome burnt as an atheist in the year 1600; had all contributed to prepare my mind for the reception and welcoming of the Cogito quia Sum, et Sum quia Cogito; a philosophy of seeming hardihood, but certainly the most ancient, and therefore presumptively the most natural. Why need I be afraid? Say rather how dare I be ashamed of the Teutonic theosophist, Jacob Behmen? Many, indeed, and gross were his delusions; and such as furnish frequent and ample occasion for the triumph of the learned over the poor ignorant shoemaker, who had dared think for himself. But while we remember that these delusions were such, as might be anticipated from his utter want of all intellectual discipline, and from his ignorance of rational psychology, let it not be forgotten that the latter defect he had in common with the most learned theologians of his age. Neither with books, nor with book-learned men was he conversant. A meek and shy quietest, his intellectual powers were never stimulated into feverous energy by crowds of proselytes, or by the ambition of proselyting. Jacob Behmen was an enthusiast, in the strictest sense, as not merely distinguished, but as contra-distinguished, from a fanatic. While I in part translate the following observations from a contemporary writer of the Continent, let me be permitted to premise, that I might have transcribed the substance from memoranda of my own, which were written many years before his pamphlet was given to the world; and that I prefer another’s words to my own, partly as a tribute due to priority of publication; but still more from the pleasure of sympathy in a case where coincidence only was possible.