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It is not therefore exactly a new field into which we seek to enter, but one which has already in some measure been tilled here and there. But with many it has been considered rather as furnishing interesting illustrations of divine truth than embodying actual unfoldings of that truth. The present effort will merely seek to go more fully and systematically than has hitherto been attempted, so far as the writer is aware-at least from the standpoint of a full conviction of the truth of every "jot and tittle" of God's Word, and a confidence that His works in the realm of Nature correspond absolutely to this revealed truth.

At this point it may not be out of place to call attention to a system which is an apparent exception to what has just been said, and which has gone quite fully and with some appearance of system into the teaching of the correspondence between the human body and spiritual truth. Without going too fully into detail, we may say that Swedenborgianism itself does not claim to be an evangelical system. It denies, among other things, any true Trinity. Scripture is true because of its inner meaning rather than its external statements; only thus is it the infallible, inspired Word of God. Salvation is not by faith alone but by having the work of repentance in the heart and doing obedience. to the divine commandments. "Th New Jerusalem" church (the Swedenborgian) is what John saw descending out of heaven. The Second Coming of the Lord is not a personal, visible coming, but the influx of spiritual truth into the soul. Resurrection takes place immediately at death, which is the laying aside of the material body never to resume it again. Judgment also takes place immediately after death, and men arise into heaven or descend into hell according to their quality, from the latter to be extricated as they learn their lessons. Linked with this teaching is a systematic setting forth of the universe as a great human body with every department corresponding to the literal. Inhabiting these various departments are immense numbers of angels who carry out the functions of their various departments in a spiritual way, as the natural functions are carried out in the body. In life there is an influx of these angel beings into the literal body; indeed, some of the angels live in the body to superintend the special functions. At death the spiritual body leaves the natural forever, and enters "the great body" where the functions are carried out by the angels of the different departments and where the new parts are treated much as food-masticated by angelic teeth! They pass through separative judgment in the celestial stomach, and so on through the whole adjustment process until the worthless are cast out into "the hells" and the righteous are escorted into the higher spheres.

This doctrine of correspondence is repeated with each of the systems of the body-the respiratory, the circulatory, nervous, etc.-in great detail. The entire atmosphere of this teaching is unreal and contrary to Scripture. That which would cause its rejection at once is its denial of the fundamental truths of atonement, of substitution, and salvation by grace through faith alone. Its treatment of the human body is crude, and in many cases revolting; while its religion of angels and the intrusion into those things which man has not seen is so manifestly against that which the Apostle warns us (Col.2:18) that it is a wonder its devotees have not been undeceived. It is a striking fact that Swedenborg claimed that all his doctrines of angels were given by direct revelation, of things actually seen and heard, so that he claims to be a revelator like John or Paul, indeed more important as giving a deeper spiritual meaning to all.
The identification of physiological truth with this system of teaching has made it necessary to give this somewhat extended notice of it. The writer may add that it was only after his own studies that he made a full examination of Swedenborg's teachings, and disclaims any adaptation of that system for his own uses.

Satan always revels in fields of neglected truth but mixes his own error with the truth, and thus uses it to poison the minds of men or to bring the truth itself into discredit. Thus he has sought to abuse the doctrines of grace, and in the past century the revived truth of the Lord's Coming was mixed with the anti-Christian claims and teachings of "Irvingism" and "Adventism," and more recently of "Russellism," or the "Millennial Dawn" cult. Significantly there is considerable resemblance in parts between Christian Science and Swedenborgianism. It is always worthy of note that the teachings of both these errors are comparatively popular among Unitarians.

But what does it suggest as to our responsibility when the enemy takes the truth and distorts it for his own evil purpose? Must we not rather give special attention to that truth and seek to rescue it from this very abuse? Instead therefore of turning from our subject, let us devote ourselves more prayerfully and soberly to it, assured that God has some blessing in it for us.

We need not do more than point to the materialistic side of our subject. Infidelity has here held sway, supported as it has been by much of the scientific research of the day. The Darwinian theory of Evolution places the human body at the summit of animal organism- which none can dispute-and in intimate relation and similarity to all other organisms, which no thoughtful person will deny. But when it proceeds to rob man of that which makes him differ from the beast-his mind and moral nature-and then to make him the outcome of a growth from unicellular organisms of earliest geologic ages-to say nothing of going further back to inorganic matter, gases and nothing-faith interposes. God is left out of His creation, and when He is left out nothing remains.

That there is a close correspondence between the body of man and all organic life of the lower creation we do not question, but there is no evidence of the evolution of the lower into the higher; missing links all along the way have never been found. No doubt there is the profound truth of unity underlying all Nature, and a unity of design marking every department of the fabric of creation. If an architect erects a magnificent structure in a spacious domain we expect to find evidences of unity everywhere. The stamp of a common plan will be seen upon every part. Unity of design and special adaptation are the two key words which will unlock each hidden treasure of knowledge now misused by the evolutionary theorist. A most interesting work on the subject is by Drs. James McCosh and Dickie. Sir William Dawson on Evolution is also interesting and helpful.

But there is need of a thorough and systematic investigation of the entire realm of the natural sciences from a Christian standpoint. What a shame it is, that most, if not all, institutions of learning, have been so completely delivered over to Agnosticism-which is but another name for infidelity-that they are left to the twilight of human reason, having quenched that "greater light" of Scripture which has been given "to rule the day." If then there are "smith shops" only in the Philistines' land (1 Sam. 13:19-22), we must sharpen our ploughshares and weapons as best we may in order to hold fast and to regain that which is part of His truth, the world of Nature. We well sing, "Were the whole realm of nature mine, that were an offering far too small," but do we not long, in some measure at least, to lay any part of that realm as tribute at the feet of our Lord? Paley's "Natural Theology" and other works have shown unmistakable evidence of the Creator's work, design of a most complete and minute character; but the Father ever claims honor for His Son (John 5:23), and we know we are not wrong in seeking to give Him this honor in attributing the creation to Him. John 1, Colossians 1, and Hebrews 1, each unite in declaring creation as His work, and all too link His incarnation and redemption-of things as well as persons.

Public attention is being more and more directed to discoveries of Physiological Science. The microscope and laboratory have disclosed a new world here as in other departments, and Biology has made us, so far as human reason and knowledge have been able, acquainted with cell structure, with its minute nucleus, nucleolus and the cell growth and differentiation gradually building up the complex organization of the entire body-showing it to be in a more complete way than was ever dreamed of, a unity of coordinated infinitesimals. While much remains to be discovered, and theories will have to be modified in conformity with the ever-increasing array of facts, yet the reading public are more or less in possession of a large amount of truth, which it would be a joy to use in the service of our Lord Jesus Christ.

It would be interesting, if we had the material at our disposal, to see how complete a use has been made of physiological terms in the language of everyday life. Not only is this the case in the pictorial language of the Bible, and more particularly of the Hebrew Scriptures, but even in our own tongue we will find that bodily members and functions are used to express mental and spiritual truths.

We use the verb, "to see" so constantly to express understanding rather than sight, that we forget it refers to vision. "Sweet" has long since passed from the physical taste alone to describe a state of the soul, and "bitter" sorrow is equally well understood. A "sour" visage, a "bilious" temperament, a melancholy "black bile" disposition, are familiar terms; "unsavory" (itself a physiological term) subjects create a "stench," while others again are "fragrant." Some are "nauseous" and cannot be "stomached." We have partly "digested" thoughts presented for our consideration, and "rumination" is a well-known synonym for meditation. We speak of "assimilating" truths, as well as food. "Atmosphere" is applied to the moral and spiritual respiration as well as to the literal, an atmosphere of light or the reverse. We "drink in" teaching like water, and "swallow" things, all too easily, it must be confessed. "Heart" is a universal designation of the affections, with "breast" linked with it. "Blood" is constantly associated with character, nature or taint. We feel the "pulse" of the mind and soul as well as the literal one. "Congestion" has a wider meaning than the physical one, and "nervous," "feverish," or "tense," are too familiar to explain. We "walk," "stand," "lift," often unconscious that they are primarily physiological terms. More modern scientific terms are equally adopted. We have literal and spiritual "germs," "contagion," and "disinfection." There is a "plethoric" mental state; and intellectual powers, as well as parts of the body, may become "atrophied."

Is all such language a mistake, or a more or less accurate adaptation of familiar figures of speech? We shall at least see that the analogy lies far deeper, and can be noted in the whole framework and life of our material body.

We will here simply refer to the usage of the Bible in a similar way. We speak of the "eyes of the Lord," His "ear," "smell," "speech," "arm," "hand" "fingers," "feet," "anthropomorphisms" as they are called, but most significant in this connection. A multitude of other terms and expressions will occur to the reader who knows what "blind," "dumb," "lame," "asleep," mean; what "panting," "hunger," "thirst" "eat and drink," refer to spiritually as well as literally. This must suffice for the present, showing as it does, that our subject is not so involved as we might suppose, and that as we look for it, we may expect to find much more.

We add a line to point out how etymology bears out all this and how accurately too. The Hebrew language is well-known to be pictorial in a marked degree. 'To live" is "to draw the breath," "to sigh." "To be hungry" is "to foam;" "to fear" is "to tremble." In Greek "spirit" is "breath," as well as in Hebrew. "Zeal" is from the Greek root "to boil." "To choose" is "to stretch out the hand," etc. Of English etymology we have already given examples:"manipulate," "contact," "pressure," stiffness," and others, all familiar words of a physiological definition.* *See Trench on "The Study of Words."*

But we must bring this somewhat extended introduction to a close. We trust enough has been said to justify the attempt to present the subject in a somewhat orderly and complete way. That the interest and expectation of the Christian reader may have been awakened and that it will not be disappointed is our earnest desire and prayer.

Part One will treat more particularly of the elements forming the body and its structure-what is generally termed "Anatomy." Part Two is devoted to the functions of the living body, or Physiology. Part Three is of a more general character, devoted chiefly however to a more complete systematization of the analogies which we shall have pointed out throughout the entire book. May the Spirit of Christ be our Leader, the Word of Christ our standard, the glory of Christ our object throughout. S. R.

(To be continued.)