every division of it made charity the essential. They who at that time separated faith from charity, and made faith the essential, were called 'Ham.' In process of time this Church turned away to idolatries, and in Egypt, Babel, and elsewhere, to magic. They began to worship outward things apart from inward, and as they receded from charity, heaven receded from them, and spirits from hell who led them, took its place" (n. 4680).

"The Ancient Church at its institution was at first without truths; was afterwards instructed in truths; and at last rejected them" (n. 5433)..

Ashur was like a Wisdom flourished Queen of Sheba

"The first and second states of the Ancient Church in the regions round about the Jordan and Egypt were like the garden of Jehovah (Gen. xiii. 10). The case was the same with Tyre (Ezek. xxviii. 12–15). cedar in Lebanon (Ezek. xxxi. 3-9). in Arabia, as evidenced by the visit of the to Solomon, and from the three 'wise men.' The third and fourth states of that Church, its states of vastation and consummation, are described in the Word throughout in both its historical and prophetical books. The consummation of the nations round about the Jordan or the land of Canaan is described by the destruction of Sodom, Gomorrha, Admah, and Zeboim. The consummation of the nations of the Church within Jordan is described by the expulsion of some and the slaughter of others. The consummation of that Church in Egypt is denoted by the drowning of the Egyptians in the Red Sea" (Coronis, n. 41).

"As this Ancient Church, typical of the Church which was to come, converted the representative correspondences into magic and idolatry, Jehovah raised up the Israelitish Church" (n. 42).

"The Hittites were among the better ones in Canaan. Abraham dwelt among them, and afterwards Isaac and Jacob; and were also buried with them. They behaved

with piety and modesty towards Abraham. Hence, they as an upright nation represent the spiritual Church, or the truth of the Church. But, as with the rest of the Ancient Church, in course of time they fell away from charity, so they afterwards signified the false in the Church. Still the Hittites were among the more honoured. This is evident from Hittites being with David, namely, Abimelech, and Uriah whose wife was Bathsheba, by whom David had Solomon" (Arcana, n. 2913).

Wherever the Ancient Church is mentioned the Ancient Word is mentioned or implied, and hence the whole of the nations and peoples whose remains furnish "the monuments" are simply covered by the Word, let us say, for the general reader, by the Bible or Holy Writ, which was once their Bible, and from which, by their corruption, have sprung the great heathenisms of Asia and Africa, and ultimately of Greece and Rome. Again we say that the comparison can now be instituted between the inspired books of the living Word which are one body from Genesis to Revelation, and which have an internal spiritual soul, and the remains of the skeletons of the Ancient Churches. They are broken bones,- fragments which portray the vanity of this world, but have no spiritual cohesion, excepting in those parts which are identical with the letter of the Ancient Word. These capital pieces are here the skulls. We hope that archæology may carry the truths now revealed into its investigations. They will become fruitful of good historical information, and would in this way, by comparison, instruct the modern world respecting the lusts of dominion and the cruelties of superstition which destroyed the ancient Æons.

The Lord says, "heaven and earth shall pass away, but my word shall not pass away." Heaven and earth have passed away five times, including the "former heaven and earth, and the sea" named in the Apocalypse. These heavens and earths which perish are the dead but still

pretentious churches in the spiritual world which are left at the end of each Æon, and are there and then the subjects of Last Judgments. The Word judges them. Its divine truths come into living contact with the "imaginary" heavens, and they sink into new hells. There are imaginary heavens here also, which must be cleared away before the new city can descend.

We see now that the spiritual sense of the Word based upon the verbally inspired letter, instead of leading into philosophical abstractions, goes directly home into concrete history and sits there as a judge, and that the Ancient and even the Most Ancient past comes out of the night of time towards a new day as the mind opens to the Revelations of the New Jerusalem.

XLVIII.—THE BODY OF MAN.

The body is the letter of which the mind is the spirit. The spiritual part by which alone we feel and know that we have bodies, and are anybody, must be omnipresent in physiology and psychology, or the lower reality has no true. life in it. The use of the body to the spirit is the end and final cause of our embodiment.

God is a Man and the only Man. Hence the theological science of the human body is its veriest science.

Revelation claims the human body as a subject to be entered by theology. Man is made for the image and likeness of God, and when he is regenerate he is in that image and likeness. If the body regarded as the human form is for a divine image and likeness, all its organs, members and viscera, are orderly component parts of the design of that building of flesh which is for use in this world as a preliminary temple.

The "beginning," in Genesis, must be followed out in the Word of God; for nowhere else do we find sanction for

considering the fleshly frame as a dwelling for the soul, and a designate house of the Lord. We are at no loss for the mention of the principal organs which enter into our revealed constitution. They are ready to our hand, and each endowed with a theological import. The head, the heart, the reins or kidneys, the lungs, the bowels, the stomach, the belly, the shoulders, arms and legs, the hands and feet; the breast, the loins, the generative members; and the five senses; and last, not least, the bones. The Word makes all these parts and organs, and indeed the body itself, canonical; and claims them for natural thought for conduct; for spiritual thought for doctrine, and for spiritual enlightenment about the Revelation which contains and owns them.

If our organism can have a theological use for the mind, there must be a theological gate into anatomy, physiology, and psychology. In other words, the structure and functions of the body can be studied as a branch of spiritual instruction. At present they are studied principally for two objects—(1) as a ground for medical and surgical education, knowledge and practice; and (2) as science for its own sake, to build up the fabric of knowledge, and complete a mental survey of nature. In the Word, however, where the organs are spoken of, we can have no such limited purposes; for we have with us everything that is human. Whatever there is in man, good or bad, is flesh in his body, and the tendency to the leading incarnations of his life and character is given in the seed of that body that begets him. Hence his drama of existence is written and prompted in every organ, nay, in every organic thought. Already out of this fact general principles of knowledge are gathered applying to the human race, and to no other, as that the heart is the word for the affections, and the head for intelligence. These names for spiritual things belong to humanity alone. Comparative anatomy and physiology show comparative faculties analogous to those of man; but no problem of the soul, no regard to theology, occurs primarily in the investigation of animal similitudes.

They are a rich outlying province when the central realm is admitted, and when its truths are at work.

The sciences we are considering, after the labour of thousands of years, consist of valuable stores of carnal facts, elicited to a great extent by scientists working independently of medical practice, and chiefly for the second object before stated, namely, love of knowledge. The knowledge gained

is a large estate, and it is a question, What faculty of mind can show right to it by worthy use and administration of so splendid a property? At present materialism is in undisputed possession; and in alliance with medicine, itself endowed and established by State patronage and protection, Matter as a first cause of man is a national scientism almost as the Church of England is a national ecclesiasticism.

The gate whereby Theology enters the sciences of the body of man is already given in the fact that man is to be an image and likeness of God; and finitely to correspond to the infinite Creator. This law of Correspondence, an omnipresent image-and-likeness-law, descends through every degree of his being. It means that his soul is the first given correspondence, reserved in its three degrees, celestial, spiritual and natural; that his spirit is to follow in act and life; that his will and understanding are to be images and likenesses, or correspondences, by behaving as such; and that there is to be a spiritual body within him corresponding to his natural body. If this be so, then every natural organ is full of Uses, and has a spiritual organ within it uniting it to correspondent faculties next above it; and by private degrees of ascent to the soul and the Creator. So considered, theology will be at home in physiology.

The first recognition of this must be effected by leading instances embodying universals. These are at hand, as mentioned already. And consider, first, the LUNGS.

The Spirit of men is embodied in their breath and breathing. What is this breathing but a momentaneous corre