of the mind is the true one; but we have mentioned the other to show that, should the opinion that the mind is one simple principle be correct, the views we assume of the higher and lower nature of its various emotions and contemplations would still be applicable to it, and would only require a little alteration in the mode of stating them. However, let us suppose the mind itself to be composed of distinct organs, appropriated to distinct affections and distinct classes of thought. It is true that to immaterial principles we cannot assign any of the relations of space or place; and yet it is certain that we are so sensible of the existence of a determinate analogy between these and the immaterial mind and its properties, as continually to apply to the latter, terms which properly denote the relations of place; thus we talk of a great mind and a little mind, a lofty mind and a low mind; of elevated desires and of grovelling ones, of high thoughts and of creeping ones; of an internal and deep conception of things; or of an external and superficial one; we speak also of provinces of mind, and realms of thought: and use a multitude of other like phrases.

Suppose then that we possessed a knowledge of the general principles, both voluntary and intellectual, of which the mind consists, and were desirous to present them more distinctly to our view, by describing them by some of the ideas borrowed from the analogy, which we intuitively perceive to subsist between the relations of mind and the relations of place: suppose, as mathematicians resort to diagrams to assist their conceptions of the relations of quantity we even wished to assist our conceptions of the mind by some sensible delineation, and were to conceive the thought of mapping out the various provinces of intellect and affection which we perceive to exist in it,-how should we commence the execution of the plan, but by laying down, in the centre of our scheme, a region, to be considered as representing that part of the mind which is the seat of the most exalted affections and sentiments, being those which have for their objects the topics of true religion, or those which embrace the love and vital knowledge of God? Should we not, around this central region, allot various districts, to represent those parts of the mind whose functions consist of attachments to subordinate objects and of

intellectual exercises of an inferior character? And should we not place in the circumference of our map of that 'little world,' or microcosm, the mind of man, those faculties, both affectuous and intellectual, which, though still belonging to the mind, have the closest affinity with the body, and partake the least of anything of a purely spiritual nature,— being such as belong to the province of merely corporeal sensations, and of ideas of such things as either afford no room, or are too grossly apprehended to give occasion for the exercise of the higher intellectual powers? Such, certainly, would be our mode of proceeding, were we to attempt to draw a map of the mind, by following but the analogy which every one perceives to exist between the relations of mind and the relations of place.

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Such a map, then, is ready drawn to our hands by the Spirit of God, to whom alone the analogies between natural and spiritual things of all kinds are fully known,—in the geography of the Scriptures. In this map, the land of Israel is considered as the central region, which is the seat of all the truly spiritual affections and perceptions of the human mind (and hence was derived the notion of the Jews, that their country constituted the middle of the earth's surface-an opinion which was true in spiritual though not in physical geography:-and a similar transferring, by them,. of ideas which are true, in a spiritual sense, to a natural application, in which they are false, has given rise to many of that people's absurd superstitious opinions and practices, the origin of which would be otherwise unaccountable). So, following the Law of analogy, the countries situated around the land of Canaan, will represent the subordinate mental powers and faculties. We will illustrate this by one or two examples.

"The great neighbour of Israel—the type of the spiritual part of the mind-on one side, was Egypt, which represents what belongs entirely to the natural man, but, specifically, the science or knowledge of the natural man, with the faculty for acquiring it: and the powerful state which bordered upon Israel on the other side, was Assyria, which represents the rational faculty, and the reasoning powers, in general. Now as science and reasoning, when separated from all regard to religion, or to true religion, and placed in opposi

tion to it, are two of its most dangerous enemies; therefore we read so much of the troubles which these two nations brought upon the Israelites; but as, nevertheless, they are capable of being rendered extremely serviceable to true religion, and are themselves exalted by being submitted to its influence; therefore, we meet with predictions of a state in which this union should be effected. Thus it is said in Isaiah, 'In that day there shall be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord;'* words which plainly indicate the complete submission to a divine influence, of the principle, power, or faculty, represented by Egypt, from its inmost essence- the midst' -to its last extremity-the border thereof.' And that this shall be closely connected with the principle, power, or faculty, represented by Assyria, which shall be submitted, with it, to the divine government, is presently taught in these words: In that day there shall be a highway out of Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria: and the Egyptians shall serve with the Assyrians.' And again, that both shall be united with the principle represented by Israel, is beautifully expressed when it is immediately added, In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land: where the third means that which completes and adds perfection,—the number three, so generally considered to involve a mystery, denoting that which is complete and perfect; for which reason it is also said, that Israel shall be a blessing in the midst of the land; implying, that the principle represented by Israel should become a centre, a sort of life-giving essence, to the other two; as is the case with the principle of true religion, when the mind is in its proper order throughout. This also is one of the predictions of Scripture, of which no outward fulfilment, at all adequate to the terms of it, can be pointed out; for to refer it, as is done by Bishop Newton and others, to the propagation of Judaism in Egypt and Assyria, in consequence of the dispersion and captivities of the Jews in those countries, is merely to trifle with words so august and solemn. And if this prophecy has received no outward fulfilment heretofore, the altered state of the world certainly

6

Isaiah xix. 24.

renders it impossible that it should receive such an accomplishment hereafter. But we shall have a view which well harmonizes with the expressions, and rises out of them by a just analogy, if we understand them spiritually, as pointing to the union, in a glorious state of the church, of the three great orders or degrees of the intellectual powers. In this view, Egypt is the lowest of these powers,--the science or knowledge of the natural man,—or such as chiefly arises from the exercise of the faculty which the metaphysicians call simple perception: Assyria is a higher intellectual power, that which reflects and reasons,- -or the intelligence which results from the exercise of the faculties of analysis and comparison: whilst Israel is the supreme intellectual power of all, the wisdom which connects all with God, and contemplates, with interior discernment, spiritual and divine subjects, which it applies, causing the lower attainments also to be applied to the glory of God, and the benefit of mankind. And if we consider these three orders of intellectual powers to have three distinct provinces of the mind appropriated to them as their seats, we shall see why they are represented by the three countries of Egypt, Assyria, and Israel; such representation following accurately the law of that analogy, which, we have before seen, we all intuitively recognise, between the relations of mind, and the relations of place.

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To prove that such is the signification in the Scriptures of these three countries, would require a consideration of the numerous occasions on which they are mentioned: it would then appear with clearness from the significant attributes and actions ascribed to them respectively but this would detain us too long, and is also not necessary for our present object, which is merely to shew, that certain faculties or provinces of the mind are meant by the countries mentioned in the holy Word, without determining that which is specifically intended by each: and this, I trust, must be pretty evident, in regard to the countries of Egypt, Assyria, and Israel, whether the explanations which have been attempted be altogether accepted or not. But I think that not much doubt will remain, even here, with any enquirer, who will take the pains to make an extensive examination of the passages where they are mentioned. Let him under

stand by Egypt, when spoken of unfavourably, those fallacies and appearances, with which science, when not cultivated from pure motives, opposes the doctrines of true religion; (but under the name of science is here to be understood, not only the knowledge of natural things, but an acquaintance also with the literal sense of the Word of God, from which, when separated from all connexion with its spirit, confirmations, as is well known, may and have been drawn, in favour of the most erroneous religious sentiments, and in opposition to the most evident truth): so, by Egypt, when not unfavourably mentioned, are to be understood the views of true science,-natural truths in general, both those drawn from the appearances of nature, and those from the literal sense of the Word:-Let our enquirer, also, understand by Assyria, when spoken of with censure, that intellectual principle which appears like intelligence, but is mere adroitness in reasoning, or dexterity in managing a debate, independently of the truth or falsehood of the premises assumed ;---or when it is mentioned with approbation, that intelligence which results from the right exercise of the rational faculty:-and let him regard both the principle of science and the rational principle, as occupying distinct provinces of the mind, and consider these provinces to be what are specifically meant by the realms of Egypt and Assyria. Whoever does this, will find a coherent and beautiful spiritual sense arise, in every instance where those countries are mentioned; provided he has some idea of the spiritual reference of the other natural images with which they are accompanied, which will always be found exactly to harmonize with this signification of the countries." (See Plenary Inspiration of the Scriptures Asserted." By the Rev. S. Noble, pp. 274-284).

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After this interesting extract from the learned and elaborate work of the Rev. S. Noble, we have only further to add, that the more the book of God is studied, and the knowledge acquired from its study reduced to practice, the brighter and more luminous will its sacred truths become to the devout reader. It will be in truth a lamp to the feet and a light to the path, to conduct him who taketh it in his hand to his heavenly Father's kingdom.