BOOK OF JUDGES.

SERMONS
IN EXPLANATION OF

THE SING ULAR HISTORIES

RECORDED IN THE PORTIOif OF

THE SAORED VOLUME

COl\IPRISED IN

THE FIRST ELEVEN CHAPTERS OF JUDGES.

.i.E LATE

REV. SAlVIUEL NOBLE,

AUTHOR OF "THE PLENARY INSPIRATION OF THE SCRIPTURES ASSERTED,"
&c. &c.

LONDON:
JAMES S. HODSON, 22, PORTUGAL STREE1',
LINCOLN'S INN.
1856.
 Y-i G
<) , '/..

PREFATORY EXPLANATION.

fJ.1 H E delivery of the "Sermons on Judges;" now first printed,

was commenced by the Author in July, 1822, at the place of
worship, which the Cross Street Society then occupied, in Lisle
Street) London, and was concluded ill February, 1823. They
formed, originally, a continued series from chapter i. to chap-
ter xi.; but a portion only of the first sermon has been found,
which-c-is here introduced in the form of Preliminary Observa-
tions) and not a vestige of the second; so that the present volume
commences with what was really the third sermon of the series.
The sixth and seventh verses of the first chapter of Judges, re-
lating to the capture, punishment, and death of Adoni-bezek,
formed the subject of the first three sermons, but the text to the
third (now the first) had been re-transcribed by the Author, and
ernbraces, as printed, from the first to the seventh verses inclusive.
In sermon xviii. the Author intimates that it had been his intention
to carryon the series to the end of the history of Samson. 'I'he
circumstances that prevented it are thus stated,-" We have but
two Sundays more to continue in our present place of worship,
and it will not be expedient, on opening the chapel in Hanover
Street, where we must invite the public in general to come and
hear us, to begin with the latter part of a series of discourses."
Some of these discourses were delivered on more than one occa-
sion, and alterations were marked in pencil to render them, prin-
cipally by omissions, suitable for the special purpose; it has been
London: considered desirable however to restore thorn to their original state
Printed 7Yu J.8. Hodson, 22, PortugalStreet,
Lincoln', Inn. as far as possible. Some of them were entirely re-written by
the Author: thus of sermon ix, (anel x.), relating to the death
 IV Prefatory Explanation. Prefaioru Explanation. v

of Sisera, which he preached in Cross Street Church, Septem- tive Sundays through several months, and while he was necessarily
ber 13, 1846, he says, "About three years since, in a series of engaged ill his ministerial duties in London.
discourses on parts of this book of Judges, I delivered one on the Some of the subjects touched upon in this volume are treated
war of the Israelites with Jabin, a Canaanitish prince, who reigned more extensively in the Author's celebrated Work,-to which the
in Hazor, an Israelitish city; as related in the preceding part of reader is referred,-entitled The Plenary Inspiration of the Scrip-
this chapter; but I did not then offer any explanation of the ex- tures asserted, originally published in 1825, but of which a new
traordinary termination of the conflict, by the dreadful act of a and cheaper edition has recently appeared.
'woman; as related' in the verses I have now read. Twenty-four In preparing these Sermons for the press, the utmost care has
years ago; indeed, I delivered a discourse upon these verses, and been taken faithfully to preserve the original matter intact-
considered the circumstances of the awful narrative at large; but nothing has been omitted, added, or altered; some evidently
the manuscript of that sermon having been lost by friends, by clerical oversights only, having been corrected. That the 'York
whom it was borrowed, I have never taken up the subject again, may be blessed to the good intended by the Author, and tend to
and ,have not now the smallest recollection of the manner in which the enlightenment and edification of the reader, is the sincere hope
I treated it. However, it being so very extraordinary a part of of those who have been active in its publication.
the Word of God, and constituting so important a link in the
chain of subjects contained in the present and subsequent chapters,
which I have not so very long since considered, I have thought it
might not be unacceptable, or unprofitable, if I make it the sub-
ject of our meditations afresh."
Sermon xv, was also entirely re-written in 1846, and preached
in Cross Street Church. 'I'he Author says that above twenty years
before, when he originally preached from the Book of Judges,
he had fully treated the remarkable circumstances relating to
Gideon, contained in chapter vii. verses 2-7, "but that sermon,"
he adds, "was lost-lost at least to me; as I never could recover
it from a gentleman (not a member of the New Church) who
borrowed it, though I often applied for it, and he always assured
me it w-as safe."
Thus three sermons were re-written by the Author more than
twenty years after the original delivery, in order to make the series
complete to a certain point.
All the original discourses appear to have been delivered at N 01"-
wich in the year 1828, as the name of that city is writtenupon
the covers. In all probability they were lent to the Society for the
use of the leader for the time being. They could not have been
delivered th,ere by Mr. .Noble, as they were preached on consecu-

a*
 PRELIMINARY OBSERVATIONS.

IT is generally admitted by Christians, that the journey of the

Israelites from Egypt to the wilderness, is representative of the
progress of man from a natural state to a spiritual one: though I
believe their ideas even "Then thus spiritualizing, as they term it,
the Scriptures, are so external, that they consider the wilderness
merely as an emblem of this world, and Canaan as an emblem of
heaven. It is true that Canaan represents heaven when it is con-
sidered as peaceably possessed by the children of Israel; it is also
true that the Christian is really, as to his internal man, introduced
into heaven when he arrives at the state represented by the passing
over Jordan; but that 11e cannot be actually in heaven at this time,
is evident from this, that he then has to wage a war of extermina-
tion with the inhabitants of Canaan; and certainly his warfares
must all be ended before he actually goes into heaven. ,¥ e find
however, not only that all the period during which the Israelites
were conducted by Joshua, was a period of war, but that a fresh
series of conflicts began immediately after his death; the first
of which was that which led to the extraordinary occurrence men ..
tioned in the 1st chapter of Judges respecting Adoni-bezek. Here
then it is evident that something distinct from the admission of
man after death into heaven, must be meant by the introduction
of the Israelites into Canaan. As 110\VeVer the nature of the Israel.
itish history is a very curious and important subject, and a right
understanding of which will greatly assist us ill obtaining correct
ideas of the nature of the 1-101y VV ord in general, I will ruake some
general remarks respecting it. And as this whole book of
Judges abounds with singular histories, more than any other book
of the "'iVord, we probably may afterwards continue our remarks in
VIII Prelinzinary Observations.
Prelimina1·y Observations. IX

a series of discourses on the whole; at present, then, we will con-

primary vehicle by which divine influences, including all inclinations
fine ourselves to some preliminary observations.
and thoughts that are really good and true, are conveyed into the
The numerous singular occurrences which distinguish the affairs
hearts and understandings of mankind, If there were no Church ex-
of the children of Israel, as recorded in the historical parts of the
isting on the earth, composed of persons whose minds are enlightened
Old Testament, are calculated to excite very different impressions
by the Holy Word, and who, instructed thence, frame their lives
in those who read them, according to the general bias and prevail-
according to its requirements, there could be no communication
ing inclinations by which they are influenced. The simple and
whatever between the Lord and man, the consequence of which
well disposed but un-enquiring mind, beholding in so many in-
would be that the human race must perish ; whereas, whilst there
stances such extraordinary interferences on the part of a Divine
is such a medium for preserving the connexion between the Author
Power, will read with simple devotion, and will gladly appropriate
of life and the recipients, it is conveyed through all the nations,
the general lesson, apparent throughout the whole,-of the bless . .
however uncivilized, that inhabit the globe, who all are kept, by
ings which are ever consequent upon a faithful obedience to the
means of it, in a state capable of being saved. For in the eye of
divine commandments, and the judgments which ever await dis..
the Lord, the whole human race compose, in a manner, one human
obedience and rebellion. They, on the other hand, who, while they
form , of which the church which reads the Word, constitutes the
pride themselves upon their superior discernment and po,vers of
heart and lungs, whilst the other tribes form the less noble organs
ratiocination, are too well satisfied with the pleasures and pursuits and members; and as no single human body could live without a
that the world sets before them, to be willing to think much about heart and lungs, into which life first flows from the soul, and is
a state of future existence, infer from the extraordinary nature of thence circulated with tho blood throughout the whole of tb e
much of the Israelitish history, 'that more is related than is really system: so the body universal of mankind, could not subsist with-
true; and as no such instances of immediate interposition from out a church enligbtened by the 'IVord to be to it as a heart and
heaven occur at the present time, they conclude that every preten-
b , in which spiritual life is first received from the Lord, and is
Iunes
sion of the kind, in any age, must be unfounded. They also endea- thence distributed through the whole of the mass. Viewing, then,
vour to find inconsistencies in the sacred narrative, and where they a belief in the Holy Word as being of such great importance, we
see any thing that wears the appearance of being such, they assume must needs consider the denial and rejection of it, by any who
it as a decisive proof that none of the context could have proceeded live where it is known, as a most awful calamity to themselves j
from •. divine inspiration. and as taking its primary cause, not from any superiority of intel-
Whilst, however, it is a most certain fact, that all denial of the lect, as they themselves would fain have us believe, but from a hid-
divine inspiration of the Scriptures, and all reasonings against them, den principle of evil in the heart, which exerts an influence upon
originated in human pride, and in a disinclination towards the ad... their understanding, in a manner they do not suspect, and leads
mission of any thing of a truly spiritual nature, we nevertheless them to prefer views which leave them at liberty to act, as far as
would by no means affirm that all who ever entertained any doubts outward circumstances will permit, acccorc1ing to every impulse
on these subjects, or who find any difficulties in the Holy Word, which perverted nature may cause to spring up in their minds.
which they are at a loss how to reconcile with a belief in its divine This it is that makes them sharp-sighted in detecting what they
origin, are persons of reprobate minds, whose doubts and difficulties conceive to be inconsistencies in the writings of'which Divine Reve-
are to be treated with contempt. We believe the Holy ,Vord is lation is composed, and which has given birth to the numerous
the great medium of conjunction between heaven and earth,-the publications, distinguished sometimes by subtlety and sometimes
 x Preliminary Observations. Preliminary Obseroations. Xl

-by railing, in which attempts are made to overthrow the Christian from us. flow beautiful on this subject are the experimental de-
religion, and, as an important step thereto, to destroy their credi- clarations of the Psalmist! "Through thy precepts I get under-
bility. standing; therefore I hate every false way."-Again; "I have
These remarks may tend to prove the duty of making the read- more understanding than all my teachers; for thy testimonies are
ing of the Word, both by young and old, a matter of daily prac- my meditation." And since the Word is thus, as to its essence,
tice. The mere reading, even where nothing is understood beyond the Very Divine Truth Itself, the eternal truth of God from ever-
_what the letter expresses, may have the effect of bringing around lasting to everlasting, how true is the Psalmist's declaration re-
us a heavenly influence, and of storing in our interiors) affections specting it: {c Thy word is true from the beginning; and everyone
for divine things and delights in which angels themselves partici- of thy righteous judgments endureth for ever."
pate. But to have this effect, be it understood, it must be read
either by innocent children, or by adult persons who are in the
devout acknowledgment of its divine and holy nature. Where it is
read with carelessness, as it does not then penetrate into the mind
of the reader, it is productive of no communication with heavenly
societies; whilst, if read by a perSOll who is not merely ignorant of
the true import of what he reads, but who endeavours to apply it
to the confirmation of any false doctrine, especially any that tends
to sanction an evil life, it not only produces no good effect, but is
in reality attended with a bad one; as the VV ord, when thus falsi-
fied in the mind, is exceedingly offensive to angels and good spirits,
who immediately avert themselves from the person, and thus
heaven, instead of being opened to him, is more firmly closed
against him. But the Word is not falsified when any part of it is
applied to confirm a doctrine or sentiment that is true in itself,
although that doctrine or sentiment may not in reality be taught
in the passage applied to it. Be it then our care, and let us esteem
it our privilege, often to impress our minds with the lessons of
divine wisdom contained in the sacred Volume. Let us, where we
understand nothing beyond the mere letter, ever read it with holy
reverence and devotion. Let us too be careful to impress upon our
hearts the practical precepts which are every where interspersed
through it; and let us remember, that to regulate our affections
and practice by such precepts, is the only effectual way to acquire
any. permanent knowledge of the sacred contents that lie within the
letter: since whatever is learned in the memory only, without
entering the life, never becomes our own, and will finally be taken
 SEI1l\10NS ON JUDGES.

SER~ION I.

Judges i. 1-7.
ct Now after the death of Joshua it came to pass, that the children of
Israel asked the Lord, saying, Who shall go up for us against the
Canaanites first, to fight against them? And the L01~d said, Judah
shall go up: behold, I have delivered the land into his hand. And
Judah said unto Simeon his brother, Come up witlt me into my lot,
that we 1nay fight against the Canaanites: and I likewise will go
with thee into thy lot. So Simeon went with him, And Judah
went up,. and the Lord delivered the Canaanites' and the Periz-
zites into their hand ; and they slew of them in Bezek ten thousand
men. And they found Adoni-bezek in Bezek: and they fought
against him, and they slew the Canaanites and the Periszites.
But Adoni-bezek fled ; and they pursued after" him, and caught
him, and cut off his thumbs and his great toes, And Adoni-bezek
said, Threescore and ten kings, having their thumbs and their great
toes cut off, gathered their meat under my table: as I have done,
80 hath God requited me. And they brought lti1n to Jerusalem,
and there he died.
IT is abundantly demonstrated in the doctrines of the New Church,
that the whole Word of God contains a spiritual sense under the
veil of the literal expression, and that this is true in regard to the
historical narratives, as well as. in regard to the prophecies, psalms,
and the rest. At the same time it is largely shewn in those doc-
trines, and is a truth never to be laid out of sight, that the existence
of a spiritual sense universally, in the ,;Vord of God, by no means
interferes with the reality of the facts literally recorded. This I
mention because our sentiments in this respect have been often
misrepresented. We do not, as Paul declares of the Christian dis-
pensation in general, make void the law of G-od by the faith we
possess in its interior contents, but we establish the law; main-
taining the literal sense as we found it, and believing the facts
1
2 Sermons on Judges ~ [Serm. Chap. i. 1-7. 3
narrated to have really-taken place; while we conceive that by be- conflicts j , and no one on this side the grave was ever permitted to
lieving them all to be at the same time representative of spiritual abide ill them without intermission, and without feeling afterwards
things, we behold them in a light which renders them worthy of that more remained to be done to complete his purification. In
possessing a place in the very Word of God, and we embrace a view short, as it is evident to everyone who ever reflects on what passes
of them which does not abolish the sacred Record, but fulfils it, by daily in himself, that the human mind consists of an innumerable
shewing it to involve contents which fill it indeed, and without variety of faculties, tendencies, and affections, and that new in-
which it would be but an empty shell, exhibiting little that could clinations, such as had not before come to light, from time to time
establish its divine original. are developed in it; so must it be evident to everyone who thinks
In the brief history before us, is con tained in general, in the consistently on the subject, that the.renewal of the mind, by the'
spiritual sense, an account of some of the operations which take extirpation or removal of whatever it contains which is of an evil
place in the human mind in the course of its regeneration; whilst nature, and the insemination and confirmation of what is good in
regeneration itself consists in the extirpation from the heart, of its place, which is what is called regeneration, must be a gradual
those evil inclinations to which we are all naturally prone, and work, and that to expect it to he performed in a moment IS just as
the establishment in their place of heavenly graces, of pure affec- reasonable as it would be to expect a child at the moment of its
tions, and enlightened perceptions, prompting to, and producing, birth to spring up a full-grown man, furnished with all the intel-
a life of goodness. lectual acquisitions which can adorn the most perfect of the species
As to the nature and order of regeneration, there cannot be a in its highest state of improvement,-or to suppose that the acorn
greater mistake than to imagine, that it is a sudden, instantane- which drops from the oak to-day, will immediately on its touching
ous operation; whether it be supposed to be something of an in- the ground, spring up into a tree equal in magnitude to the most
explicable nature which takes place, without any consciousness in magnificent ornaments of the forest.
the subject of it, at the moment of baptism, or to be the result of Whilst, however, we observe, that new stages in the regenerate
an impression on the hearts of persons of riper years, by which, in life ,vill continually open_ as long as we live here, even with those,
consequence of their being enabled to lay hold with faith on the (and 1110re with such than with others,) who are 1110st intent on
redemption by the bloodshedding of the Lord Jesus Christ, they advancing in that necessary work, and of course that new recesses
experience full remission of their sins, and become sensible that in the human heart will from time to time be opened, and evils not
they are the children of grace. What can properly be meant by before suspected to exist be brought to light in order that they may
the forgiveness or remission of sins by the Lord, but the removal be removed,-it is necessary to be understood, that some of the
of the attachment to them from the human heart? So long as any stages of this work are so completely distinct, that part of them
sin reigns with us, it cannot be forgiven. All sin is the love and may be undergone without the others being ever commenced;
practice of evil in contrariety to the Divine laws, and it can only which is the reason that there are three distinct heavens, the in-
be really remitted to man as he ceases from such love and practice. habitants of which have no direct communication 'with each other.
If then all the evils which lurk in his heart can be desisted from Noone can enter into heaven at all, unless the evils of his nature
as to all inclination as well as commission, in a moment, then can are removed by repentance and regeneration; but with those who
their remission take place in a moment, and the man be regene- enter the first heaven, this takes place only as to the more general
rated at once. But how different is this from what anyone ever and external manifestations of the evil propensities which lurk
really experienced,-even they who fancy the whole to be an in- within us all, whilst the more particular concupiscences of evil
stantaneous work! It is true that states are sometimes enjoyed, which lie further within, are never opened, and having thus never
in which a peculiar elevation towards the Lord and heavenly things been brought into exercise} do not prevent the person from receiv-
is felt, -and it may seem for a time as if nothing could ever more ing heavenly graces to such an extent, as to occupy all that part of
disturb the soul: but although such states may be experienced, his mental frame which is actually opened in him, whilst all that
'not once only, but many times, yet they are always but seasons, as lies beyond is completely separated from his perception and obser-
jt were, for recruiting' the mind, to enable it to support further vation, and nothing thence is ever permitted to flow to disturb the
 Sermons on Judges. [SerUL L] Chap. i. 1-7. 5
peace and happiness of which he is made a partaker. So again This perception is expressed in the first verse of our text by its
with those who rise to the second heaven, whilst the evils of their being said, that the children of Israel asked the Lord, saying,
nature have been manifested, overcome, and removed, in a deeper C(Who shall go up for us against the Canaanites first, to fight
ground than those of the former, still they have a reserve, as it against them ?" And the reason why Judah was pitched upon, is
were, behind, in a quiescent state, of which they know nothing. because Judah represents the chief heavenly grace which can have
With those of the third heaven, this again has been brought to a place in the human mind, and this is declared by the Lord Him-
light, overcome, and removed; and thus the evils of their nature self to be the grace of love to him. But as love in the will, unat-
being extirpated, as it were, from a deeper ground still, their re- tended by a corresponding perception of truth in the understand-
ception of heavenly graces and beatitudes is proportionally more ing, would not have power to accomplish its own objects, therefore
deep and full: though after all, as whatever has once formed part Judah took Simeon his brother to accompany him in the expedi-
of the mind can never be so extirpated as no longer to exist at all, tion: because Simeon represents that kind of faith which imme-
being in reality only removed from the seat of the person's affec- diately tends to come into action.
tions, thoughts, and actual observation, the highest angel can never Now that it may not appear as if these explanations were offered
be so purified but that, as to himself, or his own selfhood viewed arbitrarily, or at random, it may be useful to support them with a
by itself, unconnected with what he has received from the Lord, few explanatory observations
he is still nothing but evil. This he knows, but does not actually It must have struck everyone who ever read the Scriptures with
experience, because, as just intimated, this is kept for ever with- any attention, as a remarkable coincidence, that the number of
held from his actual affections; and in this state it is made to him persons whom the Lord selected to be his more immediate fol-
a means of exalting his heavenly attainments by furnishing him lowers, and whom He named apostles, should be precisely the same
with a basis of profound humility, according to the depth of which as that of the sons of Jacob; and there are many things which
is his capacity of more fully receiving divine gifts. And what is lead us to conclude that this was not the result of any thing like
remarkable, it is in proportion as every thing of man's selfish na- chance, but of peculiar and important reasons. Thus it is no less
ture is more completely removed, and as he is thus more free from remarkable that the number in both cases should be twelve, this
its influence, that he is more fully sensible of its real quality, and being a number which is mentioned in the Word on so many oc-
is in- consequence more deeply conscious of his own unworthiness; casions, as to make it quite clear that some distinct meaning must
which however becomes in this case not a painful sensation, but the be attached to it. Thus Ishmael the SOIl of Abraham, had twelve
contrary, as it imparts a keener feeling of the Lord's divine mercy, sons as well as Jacob. When the Israelites came to Elim, soon
by which such unworthiness is made receptive of such graces and after their deliverance from Egypt, they found there twelve wells
felicities. of water. In the high priest's breast-plate were set twelve precious
Now the passage before us treats of that manifestation of the stones. Twelve spies were sent to explore the land. The battle
deep-seated evils of the human heart which takes place after the for the succession to the throne between the followers of Ishbosheth
first general stage of regeneration has been gone through, and the the son of Saul, and the followers of David, was commenced by
necessity which is then seen, in order to our obtaining possession twelve combatants on the side of Ishbosheth, and twelve on the
of our allotted inheritance in the promised land) or being established side of David. Solomon's brazen sea stood upon twelve oxen, and
in a state which will qualify us for the heaven which is now, las it twelve lions were sculptured to stand by the steps of his throne.
were, opened before us, that these evils themselves should be en- Elijah took twelve stones to build an altar; and when he went in
countered and subdued. It is hardly necessary to state, that in no quest of Elisha he found Lim ploughing with twelve yoke of oxen.
part of our religious career is the practice of evil to be indulgcU in; The altar seen by Ezekel in his vision was twelve cubits long and
but it is not till some considerable progress is made, that the nature twelve broad. A woman healed by the Lord had been diseased
of the internal concupiscences from which all outward cvilsIiave twelve years. After the miracle of the five loaves and two fishes,
birth, is clearly seen, and that, by divine aid, they are subdued and they took. up of the fragments that remained twelve baskets full.
cast out, so as not to infest us with their influence any more. A damsel whom the Lord raised from the dead was of the age of
1*
·6 Sermons on Judges. [Serm. i.J Chap. i. 1-7. 7
tuielue years. vVhen Jesus Himself was twelve years old he entered aggregate collection, that compose and constitute the church among
into conversation with the doctors in the temple. When the mul- mankind and in man individually; they also signify all the members
titude came to apprehend Him, I-Ie said that if I-Ie were to desire of the church thernsel ves, or all those in whom the graces consti-
it the Father would presently send Him more than twelve legions tuent of the church have a residence. This is very evident from
of angels. The woman seen by J ohn in the Revelation had upon the Apostle's vision of the N ew Jerusalem. Whether this vision
her head a crown of twelve stars. The New Jerusalem had tioelue represented, as we conceive, a new tchurch on earth, or whether,
gates and ~t the gates twelve angels; and the wall had tzvelve according to the common notion, it represented the state of saints
foundations, and in them the names of the twelve apostles of the in heaven, it is impossible to suppose that it had any tliing to do
Lamb. The twelve gates also were twelve pearls. 'I'hc tree of with the Jews in particular; yet on the twelve gates were written
life seen in the street bore twelve manner of fruits. The length, the names of the twelve tribes of the children of Israel. Can this
breadth, and height of the city was tioeloe thousand furlongs; and be supposed to mean that none but the children of Israel according
that of the wall was one hundred and forty-four cubits) which is to the flesh, are to enter this city? This is impossible. How plain
twelve times twelve. So when those of the tioeloe tribes of Israel then is it, that the children of Israel are here mentioned as types
were sealed, the number sealed was twelve thousand of each tribe. of the true members of the church, and that by their names being
These are but a portion of the passages in which the number written on the gates is meant, that all who possess the heavenly
twelve is mentioned in the Holy Word, but they are amply suffi- graces represented by the children of Israel, will have full means
cient to shew, that that number cannot have been selected on so and opportunity afforded of entering into this happy state.
many occasions without a peculiar meaning, What that meaning There really does .seem nothing more evident to the mind that
is could be illustrated from all the instances where it is mentioned, is willing to see in the Holy Word things worthy of God to reveal,
but in none does it appear more evident than in the case of the than that such must be the true signification of the children of
tree of life. What can be supposed to be meant by the fruits of Israel: All the tribes of Israel represent the various graces con-
the tree of life? What but the graces which adorn the minds of stituent of the church, and the persons in whom they dwell;
those who are the subjects of life eternal? If so) the fruits of the whence it follows that each tribe individually must represent
tree of life must include all these graces: this then is signified by some eminent heavenly grace in particular, and a class of per-
the number twelve. In reference to spiritual things) which are not sons in whom that grace is most conspicuously displayed. As
properly the subjects of the natural qualities denoted by dimension then Judah was always the first of the tribes in power and dignity,
and number, numbers must be interpreted in a manner that can -it is natural to infer that he must represent the first of the graces
properly apply to them; and the number ttoeloe is nlwnys used to which distinguish a spiritual mind; and this, as just noticed, is
denote all heavenly graces in one aggregate collection) or all the declared by the Lord I-limself to be, the love of Him , not a barren
goods and truths of the church brought into one general form. love which loses itself in unprofitable contemplations upon His per-
There is however always a variety according to the subject treated son, but the love of every thing that constitutes His essence or
of. Thus as fruits always signify such things as have relation to nature; as intimated by the Lord when He says, "If ye love Me,
goodness, the twelve fruits of the tree of life signify ill particular, keep my commandments." It is equally evident that Adoni-bezek,
all the kinds of heavenly good, in one complex, with which man, as against whom the tribe of Judah were obliged to go to war, and
to his spiritual part, is nourished by the Lord: but as gates signify whom it was necessary that they should subdue before they could
what introduces to the church, and this is the knowledge of good- take possession of their allotted portion, must denote that principle
ness and truth, therefore the twelve gates of the holy city signify of evil in the human heart which is diametrically opposite to this
all the species of the knowledge of goodness and truth in one com- active love of the Lord; and this is the love of self. What then is
plex, that serve for introduction into the church. . . therefore meant by the victory of Judah and Simeon over him, and
N ow the twelve tribes of Israel, and the twelve apostles, signIfy,- the singular manner in which he was treated, being punished with
in like manner, in a sense abstracted from persons, all the heavenly the amputation of his thumbs and great toes?
graces, or affections of goodness and perceptions of truth, in one The cutting off of these members of the body, being those on
 8 Sermons on Judges. [Serm. i.]
which all the power of the body greatly depends, represents the
depriving of the principle of self-love, represented by Adoni-bezek,
of its po\ver. So greatly is a person crippled by the loss of the
thumbs and great toes, that it is a maxim in surgery never to am- SERMON II.
putate them when hurt by any accidents, unless there arc no other
means of saving the person's life. The loss of a thumb or great
toe is an injury to the power of the human frame next to that
Judges i. 12-15.
which would result from the loss of a hand or a foot 'I'he reason
is, because all power is exercised by, and resides in, whatever is last " And Caleb said, He that smiietli Eirjath-sepher, and taketh it, to
in order, both in living and other subjects: hence the hand, as kim unll I give .Achsali ms] daughter to wife. And Othniel the son
being the extremity of the arm, and the thumb, as being the chief of Kenaz, Caleb's younger brother, took it. and he gave hirn
o

extremity of the hand, both exercise and form the instruments of Aclisali his daughter to wife. And it came to pass, when she came
the power which the human frame exerts by means of those organs. (to hhn), that she mooed him to ask of her' father' a field. And
The case is the same, in a lower sphere still, with the foot and she lighted froni off her ass. And Caleb said unto her, What ioilt
great toe. Thus the hand and thumb are emblems of the power thou? And she said unto him, Give me a blessing: for tluni hast
which man exerts from his intellectual and spiritual faculties, whilst given; me a south land; give me also springs of water. And Caleb
the foot and great toe express that which belongs to his mere gave her the uJJper springs and the nether springs,"
animal nature. It was in consequence of this representation of the WE proceed in contemplating the singular history with which this
thumbs and great toes, that when the high priest was consecrated Book of Judges begins-that of the defeat of Adoni-bezek, who was
it was directed that some of the blood of the sacrifices should be afterwards made a miserable cripple, by the amputation of his thumbs
put upon the tip of his right ear, the thumb of his right hand, and and great toes. There is one part of this history, which, it has oc-
the great toe of his right foot; to denote that the divine life or curred to me, I scarcely touched upon in a manner sufficiently dis-
divine truth proceeding from the Lord should not only influence tinct; and that is, the remarkable confession which Adoni-bezek
his inward perceptions, and determine them to obedience} signified makes of the justice of the retribution which overtook him. "Three-
by putting it on the ear, but should flow thence to the lower prin- score and ten kings," 11e exclaims, "having their thumbs and their
ciples of his mind and life, to all his outward words and works, great toes cut off, gathered their meat under my table: as I have
signified by putting it upon such extreme parts as the thumb and done, so God hath requited me." Kings, wherever they are mentioned
great toe. in the Word) denote, in the spiritual sense governing or principal
How clear then (surely may we be permitted to say) is the truths; either genuine or perverted. Government properly be-.
evidence which such circumstances as these afford to the spiritual longs to Divine truth, according to the dictates of which, all
nature of theWord of God! And how important is the instruc- kings are supposed to rule their dominions. The greatest ene-
tion which results from seeing what their spiritual signification is! mies to monarchical po,ver will admit, that the law is that by
From the example now considered we see clearly 110W we are to pro- which the nation should be governed; and all law, so far as
ceed, to obtain emancipation from any of our evils, and particularly it is just, is founded in the Divine Truth. It is composed of
from the love of self. We are to cut off its thumbs and great toes; regulations deduced from the eternal principles of order, and
we are to suppress it in every attempt which it makes to exert its brought down into a form adapted to the condition of the people
power by coming into act. Thus shall we at length deprive it who are to be governed by it. Now kings, or the chief governors of
of all influence over us; and as we do this, the Lord will cause it nations, by whatever name they may be called, are properly the
to die from within us, and will qualify us to take possession of that administrators of this law: and as the law is, or ought to be, founded
heavenly Canaan, in which. nothing shall resist His influence in our in Divine Truth; and all its injunctions being so many particular
'hearts, but He and His love shall be our all. in all. truths; it is easy to see the propriety of mentioning kings in the
literal sense of the Holy ,V ord, as representatives of the divine truths
 10 Sermons on Judges. [Serm. ii.] Chap. i. 12-15. 11
of that Word, which are the eternal laws of divine order, designed as a narrative of facts, which chains the mind down to the facts
for the guidance of the human race, both here and hereafter. 'I'he related, and tends to prevent it from looking for any meaning
number seventy, which our translation, in the old English style beyond them. However, if the historical parts of Scripture are
, of reckoning by scores, calls threescore and ten, is always used really the \iVord of God as well as the didactic and the prophetical,
in Scripture, like the number seven, from which it is derived it is certain that the facts related, though actually transacted,
by multiplication, to denote what is pre-eminently holy, and cannot be all that is contained for the instruction of the pious
particularly what has relation to the celestial and most holy prin- mind: 'I'he facts themselves must be of a representative or typi-
ciple of love to the Lord. When therefore Adoni-bezek, who re- cal character; and thus must be inwardly replete with spiritual
presents the opposite of love to the Lord, which is the love of instruction.
self, declares that he had cut off the thumbs and great toes of We have now selected for our meditation a history which is not
seventy kings, and reduced them to the slavery of depending for less remarkable than the former, though the character of it is very
their subsistence on the refuse of his table, the meaning is, that so different. No doubt all the particulars of it are also equally replete
long as the love of self has the dominion in the heart, the most ex- with heavenly wisdom, though it will probably 110t be so easy to
alted truths of the Divine Word are deprived of their power, and are make this apparent. The general subject is evidently respecting
made subservient, in the mind in which this bears s\vay, to its low the union of goodness and truth, or of love and wisdom, which is
and. unworthy purposes. And most truly indeed is this found to effected in the mind, when evil loves and false persuasions are van-
be the case where self-love has the pre-eminence, and is the govern- quished and removed; and respecting the increase of heavenly
ing motive of the conduct! In this state, whatever truths a man blessings which follows that union. But to obtain any clear views
may know, they are not suffered to take their proper dignity as of the spiritual meaning of the relation, it is necessary first to
kings within him, but are deprived of all power, and if they are em- have some acquaintance with the actors and the scene of it.
ployed at all, it is only the better to carryon the object which self- Caleb is here represented as proceeding to take possession of
love has principally in view-that of obtaining po,ver and influence, the inheritance allotted him as', the reward of his fidelity, when,
by enabling him to assume the appearance of a pious and upright forty -five years before, he had visited this part of Canaan as a spy,
character before the world. How happy then is the deliverance to carry information respecting it to Moses and the Israelites in
which is experienced, when Adoni-bezek himself is served as the wilderness, This we learn from the 14th and Ifith chapters of
he had treated his victims.s-cwhcn the love of self is itself de- Joshua. The history of the Spies and their report is recorded in
prived of its influence; and the deep sense of its contrariety to the 13th and 14tll chapters of the Book of Numbers j where we
every thing heavenly and divine, expressed in the acknowledgment read that twelve spies, one selected from each tribe, were sent to
which his sufferings wrung from him, is become the permanent explore the land then in possession of the Canaanites, of whom
\ conviction of every principle and po\ver of the mind! Caleb was selected from the tribe of Judah, and Joshua from the
tribe of Ephraim. The report that they brought was, that the
That the Holy Word contains in every part of it an internal or land was rich, but that the cities were strongly fortified, and the
spiritual sense distinct from that of the letter, is a truth which people of gigantic stature. When the children of Israel began to
cannot be difficult of reception by those, who believe the Sacred take alarm at this report, "Caleb," it is said, "stilled the people
Scriptures to be the Word of God indeed. That such a sense before Moses, and said, Let us go up at once, and possess it, for
should be contained in the prophets, and in all such parts as have W8· are well able to overcome it." cc But the men that went up

an obscure or mystical air, can be' surprising to none: but that the with him said," (with the exception however, as the context shews,
same should be the case with plain historical narratives,-narratives of J oshua.) "vV e are not able to go up against the people, for
which, though often recording very extraordinary things, yet are they are stronger than we." The consequence of this cowardice
obviously meant to be relations of things actually transacted j-this was, that the people were on the point of electing another leader
certainly is what few would, on first hearing the assertion, suppose. to conduct them back into Egypt; wherefore the treacherous
There is something inherent in the nature of every thing presented spies died immediately by a plague, and the people in general
12 Sermons on Judges. [Serm. ii.] Cluip, i. 12-15. 13
were sentenced to abide in the wilderness till the whole genera- di vine truth in man's understanding, is evident from his being of
tion had died off. An exemption from these punishments was
however made in favour of Caleb and Joshua. The conduct of the
.former, who seems to have been by far the most active in check-
ciple of thc church; and that Caleb represel~ts ~Iim as
good, and thence a principle of good from 111m In man s WIll, IS
r
the tribe of Ephraim, which always denotes the intellectual prin-
d~vi~e

ing the madness of the people, is repeatedly mentioned with com- evident from his beine of the tribe of Judah, which represents the
mendation. Thus the Lord says to Moses, "Because all those highest celestial principle, or that of love to the Lord, which has
men which have seen my glory, and my miracles, which I did in its seat in the will. I t is the characteristic of the celestial man to
Egypt and in the wilderness, have tempted me now these ten brine b truths, as soon as he hears them, into the life, without
• first
times, and have not hearkened to Iny voice; surely they shall not
sufferiue them to lie inactive in the meulory; and this we see rc-
see the land which I sware unto their fathers; neither shall any
presented in the promptitude of obedience, together with the
of them that provoked me see it: but my servant Caleb, because
ardent and fearless zeal, by which Caleb was distinguished: and
he had another spirit with him, and hath followed me fully, him
this is also why he receives the high commendation of having full.y
will I bring into the land whereinto he went, and his seed shall
followed the Lord. The Lord is never fully followed but when Ins
possess it." So again with respect to Joshua also, Moses was
whole will is obeyed without hesitation; and nothing hut the
commanded to say to the rebellious Israelites, "Your carcases
celestial principle of love to Him can inspire such obedience.
shall fall in this wilderness; and all that were numbered of you,
From these considerations, then, it would appear that Caleb re-
according to your whole number, from twenty years old and up-
presents a principle of pure love or gooel, immediately from the
wards, which have murmured against me. Doubtless ye shall not
Lord in the inmost of the mind; but in order that it Iuay ac-
com;lish all the blessed purposes for which it was designed~ an~ i?-
come into the land, concerning which I sware to make you dwell
therein, save Caleb the son of J ephunneh, and Joshua the son of
order, likewise, that man may enjoy all the blessedness which It IS
Nun." intended to impart, it is necessary that it should descencl thence
Now what can be represented by these two faithful spies, one of
into the external of the mind also, and come fully into action
whom, as before observed, was of the tribe of Judah, and the other
throughout the 'whole man. This is what is represented bJT Caleb's
of the tribe of Ephraim? What but a principle of goodness and
taking possession of his inheritance in the land of Canaan, one of
truth immediately and wholly from the Lord in the will and
the cities of which was Kirjuth-sepher : which, on being captured by
understanding of the regenerating subject? whilst the others, and
him throuah the valour of his cousin Othniel, changed its name
all the rebellious Israelites, represent spiritual things received from
into, Debir.b There are many instances of places changing •
t hei
ieir
the Lord in the will and understanding, but defiled by a mixture
names on passing from under the power of the Canaanites to th~t
of the selfhood of man, and thus not of such a genuine nature as
of the Israelites; and no doubt there is always a good reason for It
to be able to stand in the fiery trials of temptation. Of Caleb it is
ill the internal sense. In cases "There the exact meaning of the
said, that he wholly followed the Lord; evidently denoting a prin..
names cannot with certainty be discovered, it will not be easy to
ciple of pure love "received from him and undefiled by any selfish
see what is spiritually signified by the exchange: but the meaning
mixture. And that Joshua was equally approved, is evident from
both of Kirjath-sephcr, and of Debir, is so distinct, that it is not
his being appointed to conduct the Israelites after the death of
difficult to see the reason for exchanging them. Kirjath means a
Moses; which clearly shews that he represents a principle of pure
city, and Sepher literally means a book; and Debir means a word
truth received from the Lord, and undefiled by man's self-derived
or discourse. Thus the one means written and the other oral I all-
intelligence. Thus they both may be regarded as representing the
euaze
b b'
: the one somethinc dead, and the other something . alive.
Lord Himself; Caleb representing him as to that Divine Goodness 0 .
All cities, in the Word, spiritually signify doctrines: by this CIty
or Love .with which he is present with man during his states of
then, so long as it is called Kirjath-sephcr, an inanimate book, is
temptation; and Joshua representing Him as to that Divine Truth
meant the doctrine of truth, such as is suited to the celestial man,
.or Word by which He conducts man at the same critical period.
so long as it remains a dead letter ill the Iuemory; but when it is
,That Joshua represents the Lord as to divine truth, and thence His
called Debir-living discourse,-it denotes the doctrine of truth
2
 14 Sermons on Judges. [Serm. ii.] Citap. i. 12-15. Iti
exalted into the life, so as to live within the man, as the spontaneous such a principle of truth in the mind has no tendency to self-
conclusions of his own understanding called into activity by a exaltation, but to humility and self-abasement, teaching him who
renewed will. And this change of name took place in this city possesses it, to regard himself as nothing, and the Lord as all.
when its wicked inhabitants were destroyed or driven out : to When in all our views of truth this innocent looking to the Lord
instruct us that our doctrines' only acquire life, as the evil pro~ is within, we shall be able, like Othniel, to overcome all opposition
pensities and false persuasions, which naturally possess our hearts from self and the world, and the infernal 110stS also, and to ex..
and understandings, are compelled to give way before the pre- perience in the mind that union of goodness and truth in which
vailing influence of heavenly affections and the genuine truths of are stored all the felicities of heaven.
the Lord's Word. And when this happy union has thus taken place, it will manifest
It would appear, too, that this takes place when, after both per- itself in our outward man also, and will inevitably produce good..
ceptions of truth and affections of goodness have been inseminated ness of life as its result. This is implied by its being said, that" it
into the mind, they come into a strong desire for union, 'I'he carne to pass, when she came (to him.) (or after the marriage.) that
stimulating cause of the taking of ICirjath-sepher is expressed by she moved him to ask of her father a field:" A field, as being
Caleb's saying, (( I-Ie that smiteth Kirjath-sepher and taketh it, to without the city, denotes what is respectively external; and as it is
him will I give Acbsah my daughter to wife :" upon which dcclnra- ground in which seeds are to be SOWll, it denotes that good of life
tion, "Othniel the son of Kenaz, Caleb's younger brother, took which is the proper soil for receiving the truths of faith, and be-
it." Here Achsah the daughter of Caleb, represents the pure coming fruitful by their insemination. When the truth we have
affection of goodness in a lower region of the mind, derived from received from the Lord is united in the mind with a pure affection
good that is immediately from the Lord in the higher; and for him, it will not always remain within the city,-in the contem-
Othniel the son of Kenaz, denotes truth from a celestial origin, plation of doctrines, and in lifting the soul upwards in devout
combating with power against evils and falsities from the de- aspirations; but it will go abroad into the world in works of useful-
sire of conjunction with such affection. 'I'here is here also ness and benevolence, and will thus find a field for the display of
something remarkable in the original, that greatly adds to the such activities as a principle of truly celestial life and love in the
beauty of the spiritual sense, which is not so perceptible in the heart, will always prompt to and inspire. It was Achsah too, the
English translation. We might conclude, fro)! the words of the 171-/ wife and daughter, that prompted the desire for this field, to shew
translators, that Kenaz, whose son Othniel is said to be, was the I that it is the love of goodness within that is the moving principle
brother of Caleb: but there arc other passages which prove that to works of beneficence. And Othniel, at her desire, asked it of
he was the grandfather of Caleb. It is Othniel who is said to bo her father-of the Lord Himself, as the sole source of the good that
the brother of Caleb, not because he was Caleb's own brother, but call dwell within us. It will amount to much the same if we still
because he stood in the same degree of relationship to their consider Caleb as a principle of celestial good immediately received
common ancestor, Kenaz ; brother being a term which is used in in the heart from the Lord: in which case, the asking by desire of
Scripture not only to denote the sons of the same father, but all Achsah, will denote a desire in the lower region of the mind, to be
collateral relatives whatsoever: and the reason why it is here used more conformed to, and replenished with, the pure love which the
is, for the sake of the spiritual sense, according to which, faith and Lord has infused into the higher.
charity, truth and goodness, love and wisdom, are called brethren But now Achsah herself makes a request: and how did she
to each other; wherefore, as Caleb represents a principle of proceed in doing so? She lighted from off her ass: by which is
celestial good, and Othniel truth from a celestial origin, he is signified the separation of the mind from what is merely natural,
properly denominated Caleb's brother. But what our translators that it may be in a state to perceive the good of the internaL
have rendered. yo~tnger, is properly "the least from him," namely Thus, to aligbt from the ass seems to represent something similar
from Kenaz, denoting not only the least in years but in importance to the putting off of the shoe, which Moses was commanded to do
and influence; which circumstance is mentioned to express the when in the immediate pres~nce of J ehovah : by which is signified
innocence of the principle represented by Othniel, denoting that
 ]6 Sermons on Judges. [8ei'I11. ii.] Chap. i. 12-15. 17
. the necessity of receding from a merely sensual and corporeal in the spirit and letter of the Holy Word, they have the upper and
state, when elevating the mind to a perception of the Lord. An lower springs that will cause their souls to produce new plants of
ass strictly signifies the intellectual principle of the natural man, paradise both here and hereafter.
which is necessary to be made use of when man is in active life, N O\V although the circumstances related in this history are not
though it then mnst be kept ill due subordination j but to alight miraculous, but, in part, of an apparently trivial nature, they
-from off an ass, is to be separated from this intellectual principle, certainly are such as would not have been put upon record in the
and to come into the state of humiliation necessary for the recep- Word of God, but for the sake of the spiritual things which are
tion of divine communications. Such communications are here thereby represented. What historical interest belongs to such
represented as being conseq uent UpOIl this state: for cr Caleb said circumstances, as that Othniel asked for a field, and Achsah for
unto her, What wilt thou? And she said unto him, Give me springs of water? Yet when the signification of the field, and of
a blessing; for thou hast given me a south land, give 111e also the springs of water is known, how beautiful and important does
springs of water." The south is always mentioned in the Word to the whole become! I-Iow full and complete are seen to be the
denote a state of intelligence, wherefore to have received a south divine gifts which are offered to the sincere seeker after spiritual
land as a gift from Caleb, denotes to be gifted with a state of in- life and blessing! Let us all, my brethren, be hereby animated to
telligence from the Lord, as a consequence of possessing- a principle perform the part of a faithful Othniel. Under the impulse of
of good immediately from him in the internal man : for nothing a desire to obtain the pure affection of goodness to unite with our
can impart a real principle of intelligence to the understanding, but knowledge of truth, let us earnestly engage in the work of purifica-
a reception of goodness from a divine origin in the heart. Every tion, and cast out every evil that lurks within our minds. So shall
one may have observed, that when a strong desire is felt to under- we find a field for the unrestrained exercise of a corresponding life;
stand any subject from the real love of it: however intricate it may and the upper and the nether springs,-the Holy Truth, internal
appear where there is no such desire, it then becomes easy: and and external, of the Divine Word, rendered living by a communi...
there is no real love or desire for spiritual intelligence, but that cation of life from the Lord, will fertilize our souls to every good
w hich is founded in the love of practising those truths which product ana heavenly thought, and we shall have an eternal
spiritual intelligence discovers. The food however of all spiritual inheritance in the heavenly Canaan.
intelligence is truth from the Holy Word, and this is always re-
presented in Scripture by wells or springs of water. And because
in the state here represented, there is the requisite love or desire
for the perception and enjoyment of these divine truths, therefore
it is said that Caleb gave her the upper springs and the nether or
lower springs; the upper springs. are the- streams of truth divine
that flow fromthe spiritual sense of the Holy Word for the edifi-
cation of the internal or spiritual man; and the lower springs are
the stores of truth contained in the natural sense of the Holy
"Vord for the edification of the external or natural man. Both are
opened to those in whose minds goodness and truth are in a state of
conjunction; or in whom the marriage of Othniel and Achsah has
taken place. They .are in continual communion with the Divine
Caleb,-with the Lord himself,-and that good which is im-
mediatelyfrom Him, in the inmost of their minds, and thus their
. souls are like a watered garden, whose waters fail not. 'I'heir
minds are never destitute of themes a! edifying contemplation, but
 [Serm, iii.] Sermons on Judges. 19
worshiped Baal and Ashtaroth; and this was necessarily followed
by misfortune and servitude.
Whoever has read with any attention the books of Moses, and
SERl\iON III. that of J oshua, must have been struck with the frequency and
urgency of the divine command given to the Israelites, to have no
dealings "with the Canaanites, but to drive them entirely out of the
land. At the time of the giving of the ten commandments, at the
Judges ii. I, 2, 3. conclusion of the precepts delivered in the three following chapters
U And an angel of the Lord carne ulJ from Gilgal to Bochim, and said, of Exodus, the Lord makes a promise to the children of Israel re-
I made you to go up out of Egypt, and have brought yOlt unto the specting his giving them the lanel of Canaan; which He finishes
land tohich. I suiare unto your father's; and I said, I will never with these words: "I will deliver the inhabitants of the land into
break my covenant with you; and ye shall make no league 1.vith your hand; and thou shalt drive them out before thee. Thou shalt
the" inhabitants- of this land: ye shall throw doum their altars. make no covenant with then), nor with their gods. They shall not
But ye have not obeyed lny voice. Why have ye done this? Where- dwell in thy land, lest they make thee sin against 1\1:e: for if thou
fore I also said, I will not drive them out from before you; but serve their gods, it will surely be a snare unto thee." The like in-
they shall be as thorns in your- sides: and their gods shall be a junction is repeated at the time of the renewing the tables of the
snare unto you." law: again Jehovah says to Israel, "Take heed to thyself, lest thou
WE have been engaged, in two previous discourses, ill consider- make a covenant with the inhabitants of the land whither thou
ing the spiritual instruction to be derived from some of the extra- goest; lest it be for a snare in the midst. of thee: but yo shall de-
ordinary circumstances related in the first chapter of this Dook of stroy their altars, break their images" and cut down their groves.')
Judges: on which we entered partly 'with a design of shewing the Similar commands are given over and over again through the re-
true nature of the historical parts of the Old 'I'estameut. 'I'o con- maining books of Moses; and they formed also one of the dying
tinue the same design, it is now proposed, to proceed with the injunctions of Joshua. He had driven out or exterminated a great
consideration of some of the other remarkable histories related in number of the idolatrous people: but he warns his countrymen
this book. against being satisfied with w hat they had already done, and mak-
All that follows is) in the literal sense, an account of the op- ing peace with the remainder, in these words : "rrake good heed to
pressions under which the children of Israel fell from idolatrous yourselves that ye love the Lord your God. Else if ye do in any..
nations-sometimes from those which dwelt beyond the limits wise go back, and cleave unto the remnant of these nations, even
of the land of Canaan, and sometimes from those which re- these which remain arnong you, and shall make marriages with
tained a habitation within its borders; and it includes also the de- them, and go in unto them, and they to you; know for a certainty
tail of many surprising deliverances which they obtained, by the that the Lord your God will no more drive out any of these nations
raising up of judges, who, supported by a divine influence, defeated from before you; but they shall be snares and traps unto you) and
their enemies and regained the liberty of their country. Our pre- scourges in your sides, and thorns in your eyes, until ye perish
sent text, with the remainder of the chapter from which it is taken, from off this good land which the Lord your God hath given you."
gives an account of the cause which so far deprived them of the Yet notwithstanding these multiplied warnings, we find that the
divine protection as so frequently to render them unable to cope Israelites were no sooner seated comfortably in the land, than they
with their enemies: The cause was this; that instead of refusing disobeyed them all. The first chapter of Judges contains the his-
all commerce with the idolatrous inhabitants of the land, and car- tory of the final settlement of the several tribes in their allot-
rying on the war against them till they were entirely expelled, they ments; and of everyone of them it is recorded that they shared
suffered them to dwell amongst them) and to exercise before them their possessions with their former inhabitants. Thus of Judah
their idolatrous worship: the consequence of which was, as is stated (undel' which name Simeon appears to be included, as J udall and
In the thirteenth verse, that they themselves forsook the Lord) and Simeon made common cause in taking possession of their portions;
 Sermons on Judges. [SerIne iii.] Chap. ii, 1, 2, 3. 21
it is said, that ".the Lord was with Judah; and he drave out the followed, and if the enemies whom they endured among them oc--
inhabitants of the mountain; but could not drive out the inhabit- casionally became their masters.
ants of the valley, because they had chariots of iron." But that N O\V it is evident that this history, even in its literal sense, con-
this" could not" is only said in reference to the faiut-hcartcducse veys a lesson of great and impressive import. It is stated in the
with which they made the attempt, is evident from the answer of fourteenth and fifteenth verses of the chapter of our text, that in
Joshua to a similar complaint of Ephraim and Muunssch, who had consequence of Israel's falling a\vay to follow the gods of the people
said to him, "The hill is not enough for us: and all the Canaanites round about them, "the anger of the Lord was hot against Israel,
that dwell in the land of the valley have chariots of iron ." to whom and he delivered them into the hand of spoilers that spoiled them,
Joshua said in his reply, " The mountain shall be thine, for it is a and he delivered them into the hands of their enemies round about,
wood, and thou shalt cut it down : and the outgoings of it shall be so that they could no longer stand before their ene;nies. Whither-
thine: for thou ~ shalt drive out the Canaanites, though they have soever they went out, the hand of the Lord was against them for
chariots of iron, and though they be strong." This is a plain de- evil, as the Lord had said, and as the Lord had sworn unto them ;
claration that the chariots of iron would not be an insuperable bar and they were greatly distressed." 'I'his effect of their disobedience
to the victories of the Israelites, if they faithfully adhered to the so speedily followed, because with them} w110 were altogether ex-
commandments so often given them, utterly to drive out the ternal rnen, external rewards and punishments were the invariable
Canaanites, and if they confided in the divine promise, so often consequences of their obedience or disobedience to the divine laws,
repeated, that nothing, whilst they continued obedient, would be Under the Christian dispensation, this immediate application, in a
able to stand before them. We find however that Judah, terrified sensible manner, of punishment to crime and of blessing to good
by the chariots of iron, or chariots armed with long knives or conduct, does not so regularly take place among either nations or
scythes, similar to those in use among the original inhabitants of individuals. Both are permitted sometimes to go on for a con-
Britain, were content to leave the Canaanites in possession of the siderable period in a course of wickedness, without being directly
valleys or low country, and to be satisfied with the occupation of the pursued by divine judgments, though they are sure to encounter
mountain or hilly country. So it is said of the tribe of Benjamin) them at last j-the wicked mall after the death of the body) and
that they did not drive out the J ebusites that inhabited Jerusalem, the corrupted nation after a longer or shorter interval of prosperity.
but allowed them to dwell with them. It is in like manner re- But among the Israelites, with W 110m every thing was representa-
corded of the tribe of Manasseh, that they" did not drive out the tive, and with whom also natural afflictions were the proper rewards
inhabitants of Beth-shean and her towns, nor the iuhabitants of of natural crimes, the outward sin and its visible punishment ap-
Dor and her towns, nor the inhabitants of Lbleam and her towns, pear seldom to have been long disjoined. Such occurrences then
nor the i~habitallts of Megiddo and her towns: but," it is said, are well calculated to impress us most strongly with a sense of the
"the Canaanites would dwell in that land." I t is added, (( that necessity of yielding a sincere obedience to the divine command-
when Israel became strong, they put the Canaanites to tribute, but ments; since we may be certain from these examples, that an
did not utterly drive them out :" which is equivalent to saying, habitual disregard of them throws us out of the sphere of the divine
that, contrary to so many divine injunctions) they made 'with them protection, exposes us to the most injurious visitations, and must,
a covenant or treaty. Much the same is related of the tribes of if persevered in, be attended with our final ruin.
Ephraim, Zebulon, Asher, Naphtali, and Dan; which, with those The lesson however, will be more clearly conveyed, if 'we direct
before named, and Issachar, of whom nothing is said, form the our view to the spiritual sense of these occurrences, instead of abid-
whole body of the Israelites whose possessions were within the ing in the literal sense alone.
river Jordan, or the country properly called the land of Canaan. The idolatrous nations 'which the Israelites were' commanded to
All, it appears, disobeyed the divine commandments which con- exterminate, represent all the deep-seated evil lusts and false per-
tained the very conditions upon which they were to be put in pos- suasions which lurk in the human heart: of course the command
session of the land: no wonder then if severe sufferings quickly to drive them out, denotes the necessity of expelling them entirely
from our bOS01118, so that they should not influence our affections
 22 Sermons on Judges. [Serm.
iii.] Chap. ii, 1, 2, 3. 23
or conduct any more; as on the other hand, to make a leaeue with
hood in which it is grounded is removed with it, and thus room is
them is to temporize with our duty, and to tolerate the existence
made, as it were, for a more full reception of heavenly graces and
of the principle, though we may think we will be very cautious how
their accompanying delights. But this happy result only takes
we suffer it to come into practice. But the example of the Israelites
place, (!JC it well ?bserved,) when the evil is rejected without being
~h~ws, what the. experience of all mankind confirms, how dangerous
entertained and Indulged: where this is done, that portion of our
It IS to parley WIth an enemy of this nature: if we allow any thing
selfhood in which the evil is grounded, and vvhich before existed in
that we know to be evil ever to tarry in our thoughts, the infallible
~s in a latent state, and, being the result only of hereditary deriva-
consequence will be that it will at last ensnare us, as the Canaanites
tion and not of actual life, would not have been imputed to us as
did the Jews, when they induced them to worship their gods: To
sin, i~ appropriated, confirmed, and made the subject of imputation :
worship the go~s of the Canaanites; is to give that place in OUl~
an~ though evils even of this nature may afterwards be removeq~by
affections ~to the corrupt inclinations of the natural man, which is
. Serl?US repentance, their removal will then be attended with many
due to the Lord alone, the consequence of which must be eternal
a .bitter pang, and the state which nlay subsequently be attained
ruin. It appears that when the Israelites made treaties with the
'VIII after all he inferior to what it might have been, had the evil
Canaanites, they had no thoughts of adopting their habits: the
suggestions been resisted on their first appearance, and had never
treaties they made were such as are usually granted by a conqueror
by their adoption been made our own. How careful then ought
to a vanquished enemy, the terms being that they should be tri-
we eve~' to be against making any league with the spiritual
butary to them; by which of course is signified, that the evils re-
Canaanites.
presented by the Canaanites, though not exterminated, were not
. Such is the general purport of the Israelitish history; but it
to be allowed to exercise any influence, much less to assume the
Includes likewise a more specific application, of which we will en-
superiority, but were to be kept in a state of subordination; yet we
deavour to offer a slight sketch, with a view of shewing how end-
find, owing to the natural bias which the corrupt heart of man has
less are the stores of divine instruction contained in the Word of
. towards selfish and worldly objects, the presence of the Canaanites
God, and at the same time what a boundless career of improve-
'among the children of Israel was sufficient to lead them into their
ment is open to the sincere Christian, who is willing to follow
practices: This fact is replete with the most 801e11111 warnings,
where Divine Mercy is ever desirous to lead him.
typifying, as it so evidently does, the readiness with which man
When understood in respect to the regeneration of man
lapses into evil deeds and habits, if he suffers the thought or idea
as an il~dividual,. the del~verance of the Israelites from Egypt
of such things to dwell in his mind, and does not instantly and de-
and their establishment In Canaan, represents his advance to
cidedly rejept it. Let us then learn wisdom from this example.
the second great stage in the regenerate life, or the attain-
Let us learn to keep our minds continually aspiring after further
ITICnt of that state in which if he dies, he becomes an .inhabitant
~nd further purification; and when any corrupt instigation presents
of the second or middle heaven. That it is the will of the
Itself to our senses and thoughts, instead of yielding to the allure-
~orcl that man should attain the highest possible state, which
ment and appropriating the evil, let it only be the signal for its
IS consequent upon his complete deliverance from the influence of
. immediate renunciation. Thus will every thing of the kind be
his selfish nature, and the extirpation of all the evils with which it
made conducive to our improvement instead of operating to our
is contaminated, seems to be indicated by. the command so often
i~jnry. For no evil inclination could ever spring up within us,
given. to destroy or drive out entirely the wicked inhabitants of
~Ither through outward allurements or the instigation of infernals,
Canaan; the accomplishment of which command would have re-
If there were not a basis of a corrupt nature inherent in our minds,
presented a state, in which man would be no more liable to de~line
to which evil inclinations and practices are agreeable. Every per-
into evils. But such is the depth of man's ingenerate. corruptions)
ception then of any evil inclination, is in fact an outward discovery
a.nd his ?on~equent infirmities, that although this would be pos-
of some deep-seated corruption of our selfish nature ; and when the
SIble to him If he would steadily look to and confide in the Lord
suggestion is resisted and entirely overthrown, through our forbear-
!et he in practice does not attain it without making a long abode
-ing to yield to it and looking to the Lord, that portion of our self..
III the second great stage of the spiritual life) in which further and
 24 Sermons on Judges. [Scrm- iii.] Chap. ii. r, 2, 3. 25
further developments of the evils of his nature take place. 'I'his sideration, that it answers so exactly to what is related at the be . .
appears to be represented by the fact, that the Israelites, contrary ginlling of the sufferings of the Israelites in Egypt; on which
to the divine injunction, spared their deadly foes. 'I'hcir acting occasion it is said, (Ex. i. 8) that "there arose a new king over
thus proved the cause of their suffering nluny calnmitics, w hich Egypt which knew not J oseph." This expresses the opening of a
were representative of the temptations and vastations necessary tu new state in the natural mind, not perceived to exist before, in
be undergone, in consequence of the depths of evil resident in the \V liich the contrariety of the natural man to the spiritual becomes

corrupt heart of man, before he can. attain the perfection of the plainly manifest : so, by parity of reason, the arising, after the time
spiritual state, and be introduced into the celestinl. W 0 road. ill of J oshun, of a new generation w hich knew not the Lord, must de-
the 7th and following verses of this chapter, that "the people note the opening of a deeper state in man's selfhooc1, opposed to
served the Lord all.the days of Joshua, and all the days of the the glories of the celestial state, and to the heavenly attainments
elders that outlived J oshua, who had seen all the great works of necessary to be made in advancing to it. Th~ same phrase is not
the Lord that he did for Israel." This appears to describe the used in the "r ord on any other than these two occasions j the rea-
state of ~obedience from a spiritual ground, which is maintained on son is) because there are 110 other stages in the regenerate life so
the completion of man's regeneration to the second or spiritual strongly marked as these. 'I'hese denote the openings of those
degree, being the result of temptations and victories in them degrees altogether distinct from each other which are called in the
wrought for man by the Lord. His experience and acknowledg- New Church Writings discrete degrees; whereas all the other
ment of this are meant by its being said of that generation, that changes that arc noted in the Word express different states or
they " had seen the great works of the Lord that he did for Israel;' stages ill the same general degree.
But it is immediately added, " And Joshua the son of Nun, the I mention these things for the satisfaction of those who wish to
servant of the Lord, died ;"-" and also all that gcneration were study, in a deeper ground than common, the Holy W orc1, and the
gatllered to their fathers:" then it proceeds, "and there arose sublime discoveries of heavenly arcana brought to light in the
another generation after them which knew not the Lord, nor yet doctrines of the N ew J erusalem Church: but I am aware that they
the works which he had done for Israel.') These words most strik- are things difficult to be made intelligible to the mind which is not
ingly describe the opening of a new region of the mind, the evils in possession of a good deal of previous knowledge on such sub . .
belonging to which had not before been brought to light, and of jects. A bstruse however as these things may appear, they may
consequence had not been subdued and removed by the tempta- give rise to valuable practical reflections. It surely must tend to
tions which had sufficed for the regeneration of Ulan as to the exalt our admiration and reverence of the Holy Word when we see
spiritual degree. It would appear then, that all which follows in tho endless variety of profound mysteries which it includes within
the history of the Israelites, to their being carried away to l3aby- its bosom : it must also bring 1101ne to us the exclamation of the
Ion and brought back again, represents the states w hich the re- Psalmist, ana convince us that we are indeed cc fearfully and won-
generating mind undergoes, before it can be raised from the spiri- derfully made," when we learn tha.t such a boundless store of dis-
tual degree of life to the celestial: and when it is considered what tinct things and principles is comprised in our spiritual organiza-
depths of. arcana must be included in this process, and what in- tion; and it lTIUSt exalt our adoration of our blessed God and
numerable states must be passed through before all the glories Father, when lye see in ourselves so strong an image even of His
belonging to the celestial state can be developed) and also that infinity, and become more sensible of what an exhaustless exercise
these can.. only be developed in proportion as greater and greater of divine mercies and deliverances is necessary, and is granted by
discoveries are made of the hidden corruptions of our nature ; Him, for our complete salvation.
when. we reflect on this, we need not wonder that the detail We will conclude with a remark which may be necessary to
of them occupies. so large a portion of the Holy "r ord. That secure part of what has been said from being misapplied.
this remarkable notice, that another generation arose which We have seen that when the historical facts we have been con..
knew not the Lord, denotes .the opening of a new state after the sidering are understood in their general spiritual reference, they
attainment of the spiritual, is strongly corroborated by this cou- shew how necessary it is to guard against yielding on any occasion
3
26 Sermons on Judqes. [Scrm, iii.] Chap. ii. 1, 2, 3. 27
to evil influences: and yet it might seem, from what has been said to the still more glorious one represented by the return to Canaan
on the specific application of the circumstances, as if such in- after the captivity in Babylon. But all depends upon man's re-
fluences must to a certain extent prevail. nut it is to be observed sisting the incitements to actual evil whenever they arise. 'I'here
that when we apply the Holy Word to the specific states of in- is no being in any real good except by the rejection of every evil.
dividual regeneration, all the persons .aud things mentioned, refer Let us then look to the Lord that we may first be enabled to dis.
to certain principles in the mind of the individual subject, and do cover the evils that are within us, and that we may ever abhor and
not any of them extend to the w hole man himself. 'I'h us in the shun them till we are finally established in the kingdom of heaven..
g~I.lM~l sense the Israelites in their states of rebellion and ob-
stinacy represent the members of the church in its state of per-
version, who yield to the allurements of evil lusts, and consequently
perish, or at least suffer a great injury in their states: but in the
particular sense the Israelites do not represent the member of thc
church himself, but certain states in his mind; and their yielding
to the seductions of tlie Canaanites, does not imply that the real
member of the church will in any state fall into the evils repre-
sented by the Canaanites, but only that he will become sensible
of the existence within him of propensities inclining him to do
so, and whi ell, in states of temptation, seem to SUITOlUld him so
closely, that it appears to him as if he must yield to them, and
so be eternally lost. That this is the manner in which the trans-
gressions of the Israelites are to be understood in their reference
to the individual subject of regeneration, is evident from the case
of David, who is known to be in a particular manner a represen ta-
tive of the Lord. The Lord, we know, was without sill) neither
was guile found in his mouth: yet David was guilty of the greatest
of all possible sins-adultery and murder,-and. this effected by
the deepest guile. flow then could he, in these respects, reprc-
sen t the Lord? The spiritual meaning is, not that the Lord fell
into these evils, but that in his states of humiliation He discovered
in the human nature taken from the mother, the propensities to
these and all other corruptions, which afforded a ground for the
infernal powers to assault Him, and to occasion deep temptations:
and we know that the result in I-lim of all such temptations was,
not any appropriation of the evils suggested; but complete victory
over them, So are all the histories of the lapses of the Israelites
to be understood in their reference to the regeneration of an in-
dividual: they do not mean that such a man will run into actual
evils, but that he will obtain deeper and deeper discoveries of the
evils that are in his nature, and will suffer temptations in conse-
quence, but that, supported by the Lord, he will be finally victori-
ous, and be "exalted, at length, either to the state represented by
the taking possession" of Canaan after corning up out of Egypt, 01'
 [Serm. iv.J Sermons on Judges. 29
called into activity by the influence of evil spirits, who, when con-
sidered in one aggregate, are called the devil, of whom an apostle
declares, that he is ever going about as a roaring lion, seeking
SERJYION IV. whom he may devour.
\i,r e read in this book of six great oppressions which the Israelites
suffered from the idolatrous nations around them, or from those
whom they permitted to dwell among them, each of which lasted
Judges iii. 5-11. for a . considerable number of years. The first is that related in
And the children of Israel dwelt alnOng the Canaanites, and Hittites, our text) when the king of Mesopotamia held them in bondage for
and Amoriies, and Perrizeiies, and Hivites, and Jebusites . and eight years, till they were delivered by the raising up of Othniel
they took their daughters to be their uiioes, and gave their daugh- for the purpose. After his death, when the Israelites lapsed again
ters to their sons, and served their gods. And the children of into idolatrous practices, they were subclued by the Moabites,
Israel did evil in the sight of the Lord) and forqa: the Lord their under whose tyranny they groaned for eighteen years, and were
God, and served Baalim and the groves. Therefore the ange1" of delivered by Ehud, After some trouble from the Philistines, who
the Lord was hot against Israel, and he sold them into the hand of were overthrown by Shamgar, they again did evil in the sight of
Chushan-rishatha'im, king of Mesopoiamia : and the children of the Lord, (as is often remarked;) when they were oppressed by
Israel served Chushan-rishathaim eight years. And uihen. the Jabin, a Canaanitish prince, and by Sisera, the captain of his forces)
children of Israel cried unto the Lord, the L01'd raised ?ilJ a de- for the long space of twenty years; till Deborah and Barak were
liverer to the children of Israel, who delivered them, even Othniel raised up for their deliverance. They next fell under the power of
the son of Kenaz, Caleb's younger brother. And the Spirit of the the Midianites, and were by them reduced to the greatest extremity
Lord came upon him, and he judged Israel, and ioeni out to uiar : of distress, for the period of seven years j when they were rescued
and the Lord delivered Chushan-rishatiuiim, king of Mesopotamia, by the extraordinary exploits of Gideon and his curiously selected
into his hand; and his hand prevailed agaiTl,.st Chusluin -risha- band of three. hundred men. After his days, except that they suf-
thaim, And the land had r~st forty years. fered from the domestic tyranny of his son .Ahimelech, they seem
IT has been endeavoured in some former discourses from this to have enjoyed a considerable . i nterval of tranquility under two
book of Judges, to give a general idea of the nature of the history pacific judges, 'I'ola and Jail"; 'when they were enslaved by the
which it contains. We have seen, that when we regard the whole Ammonites for eighteen years, and were rescued by J epthah, lIe
of the Divine Word as describing the progress of individual re- was succeeded by three judges, of w110m little is recorded, when
generation, as no doubt it does, from the first formation of the the Philistines obtained the dominion over them; and whose power,
human being to his highest state of advancement j the histories of notwithstanding the great exploits of Samson, was not completely
this book must have reference to those states which supervene, broken till the reign of David. 'I'hus this book contains the history
after man has attained the elevated situation of a truly spiritual of the Israelitish nation under the authority of twelve Judges, and
man, represented by his establishment in the land of Canaan, and of their sufferings under six complete states of subjugation to dif-
'when new openings of the recesses of his nature are made to him, ferent nations: in which, however, I have not reckoned their cap-
which are necessary to the further extension of his acquirements, tivity to the Philistines in the clays of Shamgar, because this seems
and without which he could never attain the state in which are the to have been but of very partial extent. Of all these, that related
angels of the highest heavens, and become a' truly celestial being. in our text (except that connected with Shamgar) is passed over
With respect however to the more general manner in which these the most briefly. All the others are accompanied with details of
histories may be regarded, we have seen that they describe states considerable length, and some very singular circumstances attended
of the church at large, when it suffers itself to fall a,vay from the all the means by which deliverance was obtained; whereas ·in that
principle of its foundation, and inclines to the evils and false per- at present before us, nothing peculiarly remarkable seems to have
suasions which are inherent in the mind of man, and which arc distinguished the war which was undertaken by Othniel, further
3*
30 Sermons on Judges. [Sernle iv.] Chap. iii. 5-11. 31
than that Chusban-rishathaim appears to have been easily van- sins do not appear in the sight of God. So again the I-littites re-
quished. The causes, however, which led to this captivity, are de- present such false persuasions in the understanding as give birth
tailed more at length than in most other instances, no doubt to to evil indulgences j and these are such notions as just explained
serve as a general introduction to the whole, and to let us know respecting the all-sufficiency of faith alone: and many other false
what is included in the brief expression generally used on other notions, whose tendency is similar, exist. The doctrine, for in-
occasions-a the children of Israel diel evil in the sight of the
Lord." "r e will note the chief circumstances stated j which will
lead us briefly to explain w hat is meant by the several nations
stance} of Ulan's being destitute of free will in spiritual things is a
false persuasion that has a direct tendency to beget evil in affection
and practice: for he that believes it, will readily say, "If I cannot
mentioned j what by the kind of alliances which the Israelites con- do good or abstain from evil without an irresistible outpouring of
tracted with them j what by the anger of the Lord being kindled elivine grace, and this grace is not given me, I cannot be to blame,
against Israel; what by their slavery under Chuehau-rishathaim ; let me do what I ll1ay :"-and so such a person will indulge in all
what by their crying to the Lord j and what by their deliverance evil propensities, while in his heart he imputes the blame of them
through the instrumentality of Othniel. to God. Such uotions are spiritual Hittites, to contract an alliance
With respect to the first of these subjects} it is said, that the with which is to rebel against the Lord} and to forsake his pure
children of Israel dwelt in the midst of the Canaanites, Hittites, worship for the worship of idols. 'I'he Amorites again represent
and Amorites, and Perizzites, and Hivitcs, and J ebusitcs; which cvil in gcneral} specifically such as captivates the external man j as
are the same that are mentioned elsewhere as being the nations appears from their having their chief residence on the outside of
whom the Israelites were to drive out of the land, and by no menus .T orrlan, where, with their king Sihon, they were vanquished by
to tolerate among them. The wicked natives of the land of Canaan 1\108CS. 'I'lie Perizzitcs, which are next mentioned, denote false
represent the deep-seated evil lusts and false persuasions inherent persuasions originating in evil of heart, as all false notions originally
in the human heart j and no doubt, when they arc cnumcrntcd ill do, although when once invented, they may be infused into other
a series, as in the present case, they denote all the corruptions, ill persons, who l11ay hold them in simplicity, and thns not be sharers
a general complex, to which the heart of man is prone. Each one in the criminality which is incurred by the inventors of them.
of them, we may be assured, expresses S01110 general class of de- "rhus, whenever a man is attached to the practice of evil of any
praved affections of the will, or false suggestions of the understand- kind whatever, though at first he may be sensible that it is very
ing j though 110W to distinguish in what they differ from each other wrong, yet if he docs not on this account desist from it, he is sure
would perhaps require nicer degrees of spiritual discrimination than by practice so to confirm it as to lose all wish to desist from it j
we at present possess. The Canaanites usually denote evil in and as in such case the thought that it is wrong becomes disagree-
general; but sometimes, when mentioned in connexion with others, able and painful, he first frames for himself some excuse, and at
they denote that kind of evil which is the result of a marr's having- last actually persuades himself that he has a right to do as he does:
previously confirmed himself in false principles of belief. Let us and this persuasion is truly the falsity grounded in evil-it is false
suppose, for instance, a Ulan to be persuaded, as multitudes arc, i n itself} and evil is its author. And such notions as these are
that faith alone is all that is requisite for salvation, and that charity constantly meant by the Perizzites wherever they are spoken of in
and good works, though useful in society, are of no use whatever the I-Ioly Word. "1111e other two classes mentioned-the Hivites
in ·pl'lomoting man's justification in the sight of God j-if, under and the J ebusites,-also denote evil inclinations and false imagina-
the persuasion that charity or good will not save him, he should tions, but such as are of a milder kind than the others, as partak-
begin to think. that neither will evil condemn him, and should thus ing more of ignorance than of intention: but such as are neverthe-
become regardless of the state of his affections, and live in the less highly culpable in a man who, having the Holy \¥ ord to con-
practice of whatever his corrupt natural inclinations suggest:- sult, and the means of obtaining correct ideas as to its doctrines,
such a man is sunk in evil grounded in falsity ;-he indulges in evil neglects these ad vantages, and following his own inclinations and
in consequence of having imbibed" as a principle of doctrine, the blind conceptions without caring to have them set right) falls into
notion that faith alone is sufficient, and that where this is possessed,
 32 Sermons on Judges. [SerIn. iv.J Chap. iii. 5-11. 33
the idolatry of regarding external things in preference to internal, longing for heaven by adopting the persuasion that heaven will be
thinking much of this life and little of any other. opened to him by mere faith, without regard to amendment of life;
Such then, are in general the things represented by the six -or should he in any other way unite the affections that have been
nations here mentioned : of course it is easy to sec how great is the produced in his mind by a knowledge of spiritual things, with any
wickedness described by the mode in which the Israeli tcs con- persuasions of a false and especially of a worldly and selfish nature;
tracted alliances with them, which is what we are ill the second -he then does what is meant by the Israelites giving their daugh-
place to notice. It is said that ((they took their daugl1tcrs to be ters in marriage to the sons of the Canaanites. Such marriages,
their wives, and gave their daughters to their sons) and served of both kinds, denote the combination of doctrines that are true
their Gods." with affections that are evil, by which the truth becomes falsified;
Daughters, whenever they are spoken of in the "T ord, denote and the COlll bination of affections originally good with doctrines
affections either of good or of evil, and SOIlS denote perceptions of that are false, by which the good becomes adulterated. When this
truth. As the Israelites signify the members of the church, Of, is done, the transition is not great to the state represented by the
specifically that which constitutes the church in man, for them to serving, by the Israelites, of the Gods of the Canaanites; by which
take the daughters of these wicked nations for wiYes, denotes is meant, to place the worldly and selfish things represented by the
the conjunction of the holy things of the Church with evil affec- idolatrous nations so high in our affections, as to allow them the
tions of all kinds; so again to give their daughters to the SOllS station due to the Lord alone. 'I'he proper residence of the Lord
of the wicked nations, is to unite affections of a heavenly origin with man is in the inmost of his mind: but if man's affections are
with false persuasions. For exam pIe; whoover, on the one part, set upon unworthy and evil objects, man's true spiritual internal,
has .acquircd an acquaintance with the genuine truths of the where the Lord resides, is not open; all that is open in such a
Church, knowing that there is a God, and who I-Ie is,-that there man's mind is a region beneath; and whatever is the object of his
is a heaven and hell, and the numerous doctrines. that arise out of supreme regard occupies the inmost or highest station therein;
these general principles; and who does, notwithstanding, en- and this is to him, whether he suspects it or not, his God. Who-
courage affections of an evil nature ill Iris heart, especially if he ever, then, devotes his supreme affections to evil pursuits, worships
endeavour, to make these heavenly things conducive to worldly and in reality the gods of the Canaanites and the other idolatrous
selfish ends, he does what is represented by the Israelites marrying nations.
the daughters of the Canaanites-he profanes heavenly things, by N ow when a luau has gone into this' extent of transgression, he
mixing them with selfish affections. On the other hand, whoever, inevitably will experience what is called in the Holy ",Vord, the
in consequence of being acquainted with the truths of the Church, anger of the Lord. I t is said, "Therefore the anger of the Lord
has felt affections for them, and for the Divine realities to w liich was hot against Israel j" by which is Incant, not that the Lord
they relate, springing up in his mind; if, for instance, on hearing really burns with anger, however deserving of it man may be; but
the' doctrine of the Lord unfolded, he has been struck with its that, when a man has suffered evil influences to turn him away
reasonableness and beauty, and has felt a delight in it ;-01' if, on from the Lord, so that in his heart, instead of the Lord, he worships
hearing of the nature of the heavenly world, he has been sensible of a some depraved affection, he comes into a state of such contrariety
desire arising in his heart to be enabled to enjoy the bliss described; to the Lord, that everything proceeding from the Lord is per-
-these delights and desires are daughters of Israel :-should he ceived by him as something just the reverse of what it really is.
then afterwards embrace any of the specious but false sentiments, The change is not in the Lord, but in the man. In the Lord is
either of a nature directly doctrinal or not, .which have their origin nothing but love and wisdom, goodness and truth; and nothing
in the evils of the natural man; should he combine his heavenward but these ever can flow from Him ; but when man has averted him..
aspirations with such notions as these, applying, for instance, his self from these Divine graces, and has filled his mind with their
delight on hearing of the Lord and his salvation, to the notion that opposites, then the Lord's love will appear to him like anger, and
He is but one of three Divine persons: or seeking to gratify his the influx of it, instead of recreating his soul with life and enjoy..
ment, as it does when received by the angels, fills him with horror
34 Sermons on Judge's. [Scrnl.. iv.] Chap. iii. 5-11. 35
and dismay, occasioning to him such torment as he conceives can- represented by its being said, that they cried to the Lord. It is
not be the result of any thing but anger. 1' 11e case to the sinner remarkable that this phrase is used on every occasion of the op-
is thus exactly the same as if the Lord were really full of auger pression of the Israelites recorded in this book, and in numerous
against him, and this should ever be recollected; otherwise the other instances; as when the children of Israel were oppressed in
doctrine that the Lord is nothing but love, would be liable to per- Egypt, it is said that "they cried, and their cry came up unto
version and abuse. The case to the sinner and his feelings, is Gail." 'I'his denotes, that when man is truly sensible of the state
exactly the same as it would be if the Lord were really angry in which he is, and is sincerely desirous to be delivered from it,
and punished him from a motive of vengeance; whereas the ap- then, and not before, deliverance is afforded. As, to worship the
pearance of anger and vengeance arises from the state of the gods of Canaau.is to give that place in the mind to evil affections,
sinner alone, He has induced such a state on the spiritual organ- which is due only to the Lord, so to cry to the Lord is to look to
ization of his mind, that pure Divine love and goodness, being hi111 for help from the deepest recesses of the heart-to be actuated
things that. in reality he hates, occasion to him pain by their by such a desire to escape from the thraldom of our corruptions as
presence: hence all in hell, when they have any thought of the has the Lord in reality in it, being a desire of which he is the
Lord at all, think of Him with hatred, and believe their wretched Author and man the receiver, though a free one, and which, thus
state to proceed from anger in Him, instead of being, as it is, the coming from him, is sure to reach to him, and then deliverance will
inseparable consequence of their own state of evil; of their opposi- follow. 'I'his deliverance is here described as wrought by Othniel,
tion and aversion to every thing tllat is good. the son of Kenaz, Caleb's younger brother; respecting whom as the
The consequence of this state, in reference to the particular sub- conqueror of Kirjath-Sepher, we lately delivered a discourse (p. 9).
jects treated of in our text, is declared to be, that the Israelites Suffice it then to state now, that by him is represented a principle
were delivered into the hand of Clrushan-rishuthuim, king of of truth originating in good of an elevated order; and by his being
Mesopotamia, who held them in bondage for eight years. Meso- raised up for the work. by the Lord, is represented, that when such
potamia is that part of the ancient country of Syria which lies a desire for deliverance as we have already described, is excited,
between the two rivers Euphrates and 'I'igris. .Mesopotaruia is its man is gifted in his mind with such a genuine principle of truth
Greek name) applied to it in reference to its situation, as it denotes derived from good, and invested with such power from the Lord,
" in the midst of the rivers :" its name in Hebrew expressed the same as 'will speedily rescue his knowlcdgcs oftruth from perversion, and
thing-it was" Aram Naliaraim," or " Syria of two rivers." Syria restore his mind to order ill 0 bedieuce to the Lord.
is very often. mentioned in the Word, and it always denotes, in the Be it then our constant care to prevent our knowledges of Divine
spiritual sense, the knowledgcs of goodness and truth, either things from degenerating into mere knowledges undirected by any
genuine or in a state of perversion. The truths of the Church are view to use: and if we at any time experience a tendency to such
called knowledges, w hile they abide in the memory, but are not perversion, let us not be slow to cry unto the Lord, and to seek
appropriated in the life, in which case they are in reality without from Him such a principle of real truth from good as a governing
the' man and not within him; just as the country of Syria lay impulse, as shall restore the state to order, and revive a genuine
without and not within the land of Canaan, to which it was con .. spiritual principle such as shall prevail through all our life and con-
tiguous. To come, then, under the dominion of the king of Meso- duct, securing us for ever in our heavenly inheritance.
potamia; is to come into a state in which the truths of the church,
being no longer alive in us through being lived or loved, only
exist as mere knowledges in the memory; and when they even
are falsified, so as to be made, by wrong interpretations, to appear
to confirm the falsities and evils of the natural man. In this state,
the truths of the church, and whatever has been received in the
mind from the Lord, are in reality made vile slaves.
This at length the children of Israel felt and deplored, which is
 v.] Chap. iii. 12, 13, 14. 37
our nature to serve as a means of our passing from the dominion of
the natural man to that of the spiritual, and without which this
great object of our creation could not be accomplished. Now it is
SERlVION v. inherent in the love of knowledge, to be more delighted with things
of a recondite and abstruse nature than with such as are COUlman.
and plain, or with knowledges of a high, than with those of a low
order, 'I'he more exalted the subject respecting which the means
Judges iii. 12, 13, l·~k
of acquiring kwowledge are presented, the higher is the satisfaction
" And the children of Israel did evil again in the sight of the Lord .- with which the acquisition is made : and hence, where the mind is
and the Lord strengthened Eglon the king of Moab against Israel, not so closed against heavenly things as to deny their reality
because they had done evil in the sight of ilie Lord. And he altogether, knowledge respecting them is capable of affording a de-
gathered unto him the children of Ammon, and Anuilek, and toent light altogether similar to that experienced on making scientific
and smote Israel, and possessed the city of palm trees. So the attainments of an ordinary nature, but with many persons more
children of Israel served Eglon the kiTty of Moab eighteen years. exquisite, because it is seen that they relate to more noble and ex-
W HEN we endeavour to unfold in the slight degree in which we arc alted subjects. Still this is a natural delight: it is the natural
enabled, a few of the innumerable mysteries which are involved. ill man, or the natural part of our frame which is affected by it ;
the regeneration of the individual member of the church) it may which, when it regards the profoundest arcana of the I-Ioly Word
be necessary now and then to introduce a word of caution, to pre- merely in the light of curious information, feels no repugnance at
vent the simple mind from concluding too hastily, that the work of hearing of it, and experiences in it a gratification similar in its
regeneration is so arduous and complicated a IJrocess, that there is nature to what it feels _on hearing of new dis.coveries in science,
no hope of ever being led through what it involves. Whilst tllf or in reading the works of adventurous and intelligent travellers or
recondite meaning of the I-Ioly VVord is only brought forward as i of elegant historians.
matter of curious discovery, and, in unfolding the spiritual subjects But when, in addition to an exposition of some of the general
which are contained under the covering of the letter, especially ill spiritual contents of the Holy Word, an application is made of
such extraordinary histories as that of which our text is a part, the them to individual states, there is room to apprehend that some
chief object is to defend the divinity of the IIoly book, and to prove minds, even of those who have entered on the work of regeneration
its claims to be received as divinely inspired) by shewing that it and are sincerely desirous to advance in it, may feel alarm at the
contains stores of wisdom within it which none but the Divine apparent magnitude of the work; and some may conclude, that if
Mind could conceiveJ-even the natural man may feel interested, the know ledge of these things is necessary to their being safely ex..
and take delight, in the discussion: because in this case the hea- perienced, as they feel little hope of attaining any sufficient share
venly treasures of the Holy Word appear as matters of deep yet of SUCll know ledge, so it will be vain for them to expect the
amusing speculation; and the love of knowledge, which is a prin.. blessings consequent upon passing through the states. To guard
ciple of the natural man, though the highest of which he is capable, against the depressing effect which such thoughts must have, it
is alone sufficient to make such speculations agreeable to us. How may only be necessary to be assured that they are not founded ill
powerful a principle the love of knowledge is, is proved by the truth. It is possible, I have no doubt, to attain a very high state
labours of body and mind which men who make science their pur- in the regenerate life, without seeing distinctly the application of
suit, will often undergo for its gratification ; whilst the melancholy any great portion of the Holy VV ord to the states which may
fact that some of the most distinguished of them have been enemies nevertheless have been experienced. The Lord declares to the
to the revealed will of God, fully evinces that the love of know- Israelites, at the conclusion of their journey through the wilderness,
ledge is one of the affections of the natural man; though, as just "I led you by a way which ye knew not:" to instruct us, that
observed, it is the highest of these affections, because it is emi- it is the Lord alone who regulates the steps of our progress, and
nently useful to the spiritual man, being a principle implanted in that in order to arrive safely at the end of it, it is not necessary
4
 v.] Chap. iii. 12, 13, 14~ 39
38 Sermons on Judges. [Serm.
beyond tl.lis. To be qualified for the spiritual heaven is a very high
that we should have an exact knowledge of the way beforehand.
and glOI'IOUS state. But we know that it is the wish of our
'~hat we ha~e to do is to acknowledge the Lord, (looking con-
heavenly Father to lead us further than even this. He would if it
:vere possible, raise us to absolute oneness with Himself, so ~s to
tinually to HIm as the sole Author of every thing that can tend to
our tru~ ,:elfare,) and to keep his commandments, striving with-
Impart to us all the divine perfections which constitute His own
out remission to recede more and more from tho love and practice
nature, in al~ their infinite fulness; but as this is impossible, He
of whatsoever is contrary to them, and to do continuallv with more
ardently desires to raise us to the highest state which a finite
and more affection and diligence whatever they enjoin; and all
creature call be made capable of enjoying j and it is nothing but
the rest we may safely leave to the Lord to do for us. "Then we
our own fearfulness and obstinacy which prevents the desiens of
have reached the desired haven, and especially when our faculties
~ecei:e that im~r?vement which is consequent upon our pass-
~is boundless love from taking effect. Let us then, not be un- :0
WIse as to draw any matter for discouragement from the almost end-
mg Into the spiritual world, and going to our happy home in
les.s succession of states which are represented in the history of the
heaven, we shall be able to look back upon the road through which
children of !srael after their establishment in the promised land, but
we have been led, and to see distinctly what spiritual associates or
let us consider every new scene in which we find the Israelites
opponents attended us in the way: but in the mean time this is
engaged) not as an additional obstacle to be surmounted and thus
not practicable; as the Lord said, "What I do ye know not now,
as a discouragement, but as a further height of glory to b: obtained
but ye shall know hereafter." There is then, no room for dis-
aud thus as a stimulus. Most people believe that there will be a
couragement, let our present state be ever so low or weak, in see-
?ontinual increase of perfection and blessedness going on for ever
ing the magnitude of the process of regeneration. Let us remem-
In those who attain the regions of heavenly felicity: now there can
ber that the kingdom of heaven is like a grain of mustard seed;
be no increase in perfection in heaven but by the further and further
when once it has obtained admission into our hearts, however in-
removal of the seat of our affections from our selfish nature : and
considerable our first attainments may be, its after growth is
this is exactly what is to take place in us while here, and what is
almost a matter of course; that is, it 'will infallibly proceed to
represented by the sufferings of the Israelites from their enemies
maturity, without any anxiety of ours about the result, provided we
and their deliverances from them: only there is this difference,
continue simply to practise what first implanted it within us -
that OUl: advancement be~ore we enter heaven is effected by means
tha~ is, to look to the Lord and shun evils as sins against Him. of conflicts and temptations : whereas, when our state is so far
Besides there are certain great resting places, as it were, in our
rendered complete as to admit of our being received into heaven
it. will theu advance without any struggles, and our eternal stat~
route. Whoever enters on a spiritual course at all, and does not
make shipwreck by the way, cannot, I apprehend, stop, till the COll-
WIll be truly that which is represented by the sabbath of rest. But
tents of the greater part of the book of Genesis are fulfilled in him
the basis from whence we commence this career of tranquil advance-
-that is, till he attains the state described by the subordination
ment there, will be that which is attained by our active advance-
of the land of Egypt under the authority of Joseph: in which case,
ment here: let us then set our minds upon the things that are
should he die at that time, or even before its completion, he will at-
before us, and from every history of the Word draw an incentive
tain a state of happiness in the lowest or first heaven. If he goes
to our progress.
b~yo~d this, I apprehend there is no permanent abiding place for
QUI' present text details the account of the enslavement of the
him fill the contents of the remaining books of Moses, those of the
Israe~it~s by Eglon king. of Moab; and it is followed by the
bo?~ of Joshua, and of the first chapter of Judges, have been
description of the very singular circumstances attending the as-
spiritually experienced by him; in which case should he die at
sassination of Eglon, which was the first step to the deliverance
that time, or even before it, he will become an'inhabitant of the
of Israel. Some of these particulars we propose to endeavour to
second or spiritual heaven :-for whoever departs from this world
elucidate in another discourse; at present we will offer such ob-
after a general stage is entered upon, but before it is finished has
servations, as appear naturally to arise out of the words before us
it completed in the world of spirits before he is taken up'into
and may tend to throw a light on the circumstances mentioned. '
heaven. It is not probable that many at the present day go
 v.] Chap. iii. 12, 13, 14. 41
40 'Sermons on Judges. [Scrm.
from the circumstance learn humility, and be content to take the
" The children of Israel did evil again," it is said, " in the sight lowest place, with gratitude that such a place is still left for their
of the Lord; and the Lord strengthened Eglon the king of Moab at tainm ent, To steal, to lie, to commit adultery, and the like, are
against Israel, because they had done evil in the sight of the Lord." evidently crimes which belong only to those who have not entered
What an important lesson do these words at the very first glance, on a religious life at all, and they must be abstained from before
convey. They plainly instruct us that when we fall into spiritual we can advance into the lowest degree of preparation for heaven.
captivity, so as to lose the freedom which is felt when the mind en- But there are many things which are less taken notice 0(,
joys' a serene consciousness of the divine presence and favour, it is which nevertheless must be surmounted before we can attain
the result of evil done by us, or at least latent in us, and to w hich we any elevated state in that progress. How much is to be done
inwardly incline. ~ We see also, that when we are in this state we and endured before our tempers, for instance, are so regulated, as"
really are in spiritual captivity: for the Moabites, being a different never to betray any indications of dispositions contrary to charity
nation from the Israelites, though descended, but by an unlawful and humility j and even when they are so regulated as never to
connexion, from the same original stock, must needs represent exhibit the presence of improper affections, how much more is yet
something of the natural man separate from the spiritual, and, to -bo done before the mind is altogether so free from the influence
when not under the dominion of the spiritual, in opposition to it. of such affections, as to be relieved from the necessity of keeping a
With respect to the man of the church, individually, by the constant watch over the tempers, ill consequence of a renewal of
children of Israel's doing evil in the sight of the Lord, is not meant, the will itself, so that improper influences can no longer exert a
that the man who has advanced so far in the regenerate life, as to power within us. Thus there are innumerable things in us which
have attained the state represented by the taking possession of at first are little noticed either by ourselves or by others, which
Canaan, will afterwards fall into the habitual practice of gross. evils, yet, as our perception of spiritual goodness and truth becomes
for if he did he would be guilty of profanation; but by this circum- 1110re acute, assume in our estimation the form of most serious
stance is meant, that the man in this state makes a new discovery evils, and are SUCll in reality, because they are connected, as is then
, of some evil tendencies in his nature which he had not been aware plainly discovered, with evil lusts that have a very deep seat in our
of before, and comes into temptation by the excitement of evils selfish nature. Besides, we know that all the divine command.
to which, of himself, 11e inclines, although it is in opposition to the ments have three distinct senses, a natural, a spiritual, and a
new life of heavenly affections which reign in him from the Lord. celestial, and we shall find in ourselves propensities that are op-
How far a person really advanced in the regenerate life may by any posed to the two latter, long after an obedience to them in their
possibility be guilty of actual evils, perhaps cannot be determined; literal sense has become habitual and easy. It is easy then to see
but that he should commit any of those contained in the decalogue, how the candidate for heaven, and who is preparing for a superior
in their external form, I think can scarcely be supposed. We wish station therein, will find such passages as that now before us ap-
,to speak with gentleness on this subject, because we should be un- plicable to his state, long after he has learned to desist entirely
willing to say any thing which might drive anyone to despair; from such outward conduct as a common observer can condemn as
although a right apprehension of the nature of the divine laws can criminal.
have no tendency to beget despair ill anyone, as we are assured . With respect to the particular nature of the state represented
that it .is never altogether too late to begin a new course of life, by a captivity under the king of Moab, this may, in some measure,
.and that repentance, when of that sincere kind, which alone is be apprehended by those who are acquainted with the views which
called repentance inthe Word) and which consists, not merely in we have formerly endeavoured to develope on the character of
sorrow for our sins, but in a real desisting from and forsaking them those who are represented by Moabites in the Holy Word. In
~that such repentance will always avail in procuring for the brief, the Moabites are they, who, while they profess a general
sinner a lot in the heavenly kingdom. But we still think it may respect for the things of the church, adulterate the good of the
with certainty be affirmed, that none who is subject to lapses into church by separating it from its ·truth, considering mere natural
gross evils, can have previously attained any advanced state in the affection, separate from an attention to the requirements of the
regenerate life; wherefore if any such have fancied so, let them 4*
 v.] Chap. iii. 12, 13, 14. 43
42 Sermons on Judges. ESeI'm,
propensities of the natural man. The nature of this may be
Holy Word, as sufficient for salvation. It is interestina to observe
gathered f1'o111 the first place where the Amalekites are mentioned
he,re the marriage of goodness and truth which ever/where pre-
which is in the 17th of Exodus, where it is said that the Ama-
vails throughout the Holy Word, by virtue of which no sooner is
Ickites came and fought with Israel in Repbic1im. Now this at-
good t~le subject treated of, than something immediately follows
tack of the Amalekites upon the Israelites, took place immediately
respecting truth, and vice versa. Thus, as was noticed in our
after the latter had undergone the temptation from the want of
preceding discourse, the captivity of the Israelites under the king of
water at Massah and Meribah : and by the assault of the Ama-
Mesop.otamia, denotes a state in which k nowledgcs of truth alone
lekites afterwards is meant a false persuasion arising in the mind
are prized and sought after, but which knowledaes are in reality . '
~nc1 . sug~e.stlng to the man that it is in vain for him to persevere
falsified in consequence of being separated from the good and love
In Ius spiritual course, for that it consists of nothing but trials, in
and life with which they should be united: So now, the captivity
some or other of which he must inevitably be lost. The Ama-
?nder .the· king of J\10ab represents a state the counterpart of this,
lekites, however, were then conquered by the holding .up of Moses'
111 w~lch good alone is extolled as being all that is requisite to
hands, to denote, that w hile we keep all the powers of the mind
constitute the church in man, but in which, as the good is separate
elevated to the Lord .we shall be secured from every danger, and
from truth, it is mere blind natural affection, defiled by a mixture
from tl:e assaults even of despair; from being depressed by any
with the evils of the selfhood. There is reason to believe that the
suggestion that Inay present itself respecting the difficulty and
state represented by Moab is one which abounds very rnuch in the
danger of the path to heaven.
church at this day. The numerous good humoured men of the
~hese united forces then came and smote the city of palm trees,
world, WIlO trouble themselves little about matters of doctrine
but. pride themselves upon being good sort of people, friendly i~
which was a name given to Jericho, and which probably, after the
destr?-ct~on of Jericho, was a place in its vicinity. The situation
their general manners, and capable of feeling the more amiable
of this CIty, at the entrance of the land of Canaan shews it to be
affections of the natural man, may probably be in general con-
the principle whereby there is introduction into the church which
sidered as spiritual Moabites. And the man of the true church
is, by the doctrine of truth from good: wherefore to smite this
falls under the dominion of the Moabites, when he suffers his re-
city is ~o deprive this .doctrine of its power, and thereby to prevent
gard to spiritual views and ends to become quiescent, and conforms
any thing from flowing from the spiritual mind into the natural.
himself too far to the manners of the world,
By the ~octrin~ of truth from good, is meant not a mere principle
The king of Moab however, was unable, it appears, to subdue
of doctrine by Itself, but a doctrine so combined with affection for
,the Israelites with his own forces alone, but he called in the assist-
t~le duties ,v~lich it prescribes, as to be determined forcibly into
ance of the Ammonites and the Amalekites, The Ammonites,
life and practice. The nature of this principle, however, will be
whose ancestor was brother to the ancestor of the Moabites, repre-
more easily seen, when we come to describe in another discourse
sent a falsification of truth corresponding with that adulteration of
"V1rat IS
· represented by Ehud, who was raised"up as a deliverer on
good which is denoted by the Moabites. What the specific cha-
this occasion. Suffice it to say, that when the truths we know or
racter of the falsified truth represented by the Ammonites is, I know
not that we have sufficient grounds for determining; but I have
t~e doctrines we profess, have no determination to life and p~ac­
tice, they. are of n? .avail ~hatever in promoting or maintaining
often thought that the worship of their idol, the horrid M oloch,
our state In the spiritual Iife, The communication is then cut off
in honour of whom his worshipers threw their children into the
between the internal luau and the external; and such principles
flames, ,is an apt emblem of the Deity worshiped by those who
as ~re represented by the Moabites, the Ammonites, and the Ama-
believe the doctrine of predestination, and suppose that man's
lekI~es s\vay the mind, and ~hreaten the extinction of every spiritual
eternal state is determined by an eternal decree which no efforts
attainment and heavenly hope and prospect.
on his part can get revoked, and in consequence of which the
From this brief view of the invasion of Eglon and its conse-
greater portion of mankind are unalterably destined to eternal
~ue~ces, we see the importance of ever watching against the yield-
fire. The Amalekites, again, denote a false persuasion of a very
mg In any degree, to the suggestions of the natural man in any of
deep nature, grounded in interior evil, or in the deep-seated evil
44 Sermons on Judges. [Berm. v.]
.his allurements to evil. If the children of Israel had' not done evil
in the sight of the Lord, Eglon would have had no power to hurt
them j but when this is done in any degree, our security against
infernal influences is gone, and nothing but such a repentance as SERMON VI.
is described in the next verse, and which we shall consider in our
next discourse, can save us from ruin.

Judges iii. 15-21.

C( But -uihen the children of Israel cried unto the Lord, the Lord
(raised them up a delioerer, Ehud the son of Gera, a Benjamite, a
man left-handed. And by him. the children of Israel sent a present
unto Eglon the king of Moab. But Ehud made liisn. a dagger
which Iuul iioo edges of a cubit length; and he did ,gird it under
his raiment, UjJon his right thigh. And he brou.ght the present
unto Eglon king of Moab : and Eglon toas a very fat man. And
when he had made an end to offer the present, he sent away the
people that bare the present, But he himself turned again from
the quarries that uiere by Gilgal, and said, I have a secret errand
unto thee, U king. who said, Keep silence. And all that stood by
1

him went out /1"0712 him, And Eltud carne unto him : and he was
sitting in a summer parlour, which he had for himself alone. And
Ehud said, I have a message [rom God unto thee. And he arose
out of (his) seat. And Eluul put fo'/"th his left hand, ana took tile
aagger front his right thigh, and thrust it into his belly."
WE have already, in our last discourse, considered the state of
captivity into which the Israelites had fallen to Eglon the king of
Moab, as related in the three verses which precede those just read,
and the means of their deliverance from which are described in the
singular history which we have now taken for our text. We have
seen that, when understood in its spiritual sense, according to the
relation which it bears to the advancement of an individual mem-
ber of the Lord's church in the regeneration, it describes a state of
temptation which is incurred, in consequence of the opening of a
new depth in. the corrupt part of the human mind, in which the
man is infested by the predominance of merely natural ends and
objects, such as are regarded by those who entertain the persua-
sion that natural goodness alone will suffice for their salvation, and
under the influence of which he is in danger of becoming a mere
man of the world. WeJ in the same discourse, also offered some
observations with a view of guarding the inexperienced mind from
concluding, that regeneration must be a state unattainable, if such
a boundless variety of distinct steps are included in it; by shewing
 46 Sermons on Judges. [Serm. vi.] Chap. iii. 15-21. 47
that provided we are attentive in the performance of the two con- tern, but respecting the other" systems distant far, spread through
ditions on which alone it depends, which are, to acknowledge and the boundless skies." Numerous are the ways in which the in-
ever look to the Lord alone, and to obey His commandments, we genuity of man has been exerted to gratify this thirst; and the
may rely upon being led safely on, whether we have any very dis- little which has thus. been discovered respecting the innumerable
tinct views of the roads, and places of sojourning, or not. But it systems of worlds and of suns which every where fill the regions of
may be asked, If this is all that is absolutely nec~ssary on o~r interminable space, is prized in proportion to the difficulties which
parts, what need to be prying into these deep mysteries ? .And .If lay in the way of its attainment. Now surely it should not be said,
but few attain the degree of advancement internally described In that in this respect the children of this world are wiser that the
the book of Judges, what use can it be to us to know any thin?" of children of light. Surely some acquaintance with the more ad-
its nature? Both these questions may be answered by observing, vanced states in the course of the regeneration, being what we all
That, as it is absolutely necessary, to advance in the l'ege~eration may, and ought to desire to attain, ought to be far more interesting
at all, we should learn to look to the Lord and keep hIS com- to us, thau the knowledge of remote countries and distant worlds,
mandments, it is also necessary that all religious instruction and where they never can go, are found to the disciples of natural
exhortation, especially that delivered from the pulpit, should ever science. And if such attainments in natural science, though not
keep these objects in view. But always to dwell upon them in conducive to any immediate use, are still highly beneficial by their
their simplest form only, would become tedious by its sameness and tendency to enlarge the faculties of the mind, and by the light
by the frequent repetitions to which we must have reco~rse: all they often throw upon things of more direct utility, doubtless the
which are avoided by unfolding passages of the Word which have study of such subjects as ,ve have been speaking of, must improve
reference properly to distinct states; whilst the same end is ob- the mind in general, and tend to throw light upon subjects con-
fwtained when it is shewn, as every part of the Word must shew, nected with our immediate states, in a far higher proportion. Be-
that the same general lesson results from them all. Surely the sides, though we have remarked that. but few can have really en-
necessity of acknowledging the Lord and keeping His comman~­ tered into the states described in the historical relations we are at
ments, must press upon us with tenfold force, when we thus find It present considering, yet we cannot say but that some may have
meeting us, as it were, at every corner. As observed on .former done so. Let us then endeavour to enlarge our views of spiritual
occasions, although the states to be passed through at different subjects by the occasional contemplation of such as we have been
'periods have specific differences, yet they have ge~eral ~imilitudes : speaking of: but let us, whatever our own state may be, endeavour
and .thus from a description of what takes place In a higher state, to render such contemplations truly profitable to us, by appropriat-
wemay derive instruction suited to our improvement in a 10,~er. ing the incentives which they afford to a more earnest pursuit of
In the second place it may be observed, that knowledge respecting heavenly objects, to a more entire rejection of evil from the heart
states beyond those which we may at present have attained, ought and life, a more faithful cultivation of the truly saving principles of
surely to be as delightful to the mind intent upon spiritual improve- love and charity, a more complete confidence in the Lord's mercy
ment, as knowledge respecting remote countries or objects is found and assistance, and a more settled habit of keeping the mind
to be to the students of natural science. To acquire information elevated continually to Him, with that interior prayer which opens
respecting the remote countries on this globe, the nature of their it for the reception of blessings from Him,
soil and productions, and the manners of their inhabitants, is found The subj ect however w hich is at present before us, w hile it shews in
to be a wish so conzenial to human nature, that many expeditions, what manner the state in the regenerating individual represented by
\attended with great danger and expense have been fitted out with the captivity of the Israelites under Eglon, is terminated, also shews
i.this object alone. Nor is the love of knowledge, so natural to how judgment is performed on such persons as are represented by Eg-
man, satisfied with learning what is to be seen and is contained in lon and the Moabites, when they have so filled up the measure of their
the whole of the earth we inhabit, but it has pushed its researches iniquity as entirely to have separated themselves from all connection
into other worlds, and seeks information, not only respecting the with the heavenly kingdom, and thus to be beyond the sphere of
planets which belong, with our own earth, to the same solar 8YS- divine protection. We will therefore, by way of varying the scene,
48 Sermons on Judges. [Serm vi.] Chap. iii. 15-21. 49

consider it chiefly in this reference, which is a very awful and im- conjoined; and this is what is represented by Benjamin: this, then,
pressive one; but first to continue the connection of the subject in is the reason why, notwithstanding the penitence which Joseph's
the other point of view, we will as briefly as possible, touch upon brethren manifested for their former ill-treatment of him, he did
the relation of the history to individual states. not discover himself to them till they brought with them Benjamin.
As we have before shewn that the Moabitcs, in a general sense, Thus Benjamin represents truth in act; which is a disposition and
represent those who, without much regard to the spiritual things determination in the external man to bring into practice the hea-
of the church, think to be saved merely in consequence of possess- venly 'will of the internal: and when this exists in the external, the
ing some amiable dispositions from nature, it of course follows, external and internal can be in conjunction, and not before.
that when, applied to the states of the regenerating member of the Now, as Benjamin denotes a principle of action in the external
church, they must represent the tendency to such a persuasion ex- from the internal, we see the propriety of its being said, that Ehud,
isting in every human mind,-or those principles in the constitu- who delivered the Israelites from the oppression of the king of
tion of the natural man, which, if allowed to obtain the decided rule Moab, was a Benjamite. For the king of J\10ab, we have before
within us, would make us altogether of this character ourselves. seen, represents a principle of seeming but not genuine good that is
The nature of this principle, and the kind of adulteration of good of the natural or external man alone; and he acquires an influence
which it induces, we have considered at large on former occasions. in the mind by obtaining possession of the city of palm trees; by
Ehud, then, by WhOlU the deliverance of the Israelites was effected, which is represented, the shutting up of the communication be..
must of course signify something directly thereverse of this-that tween the spiritual IT1an or mind and the natural, or the internal
kind of good which is not the spurious offspring of mere nature, but and the external: deliverance then from a domination of this kind,
such as results from bringing the truths ,of the Word into the life, must needs be effected by opening with power a principle in the
the good actions springing from whence are not the offspring of a mind, by which the communication between the internal and ex..
,blind impulse, but of an enlightened apprehension of the will of the tern al is restored, an d the natural man seeks to do good from the
Lord; being what is sometimes called in the the New Church Writ- spiritual, and not from itself alone. This then is what is repre-
ings, truth in act. As this might be inferred from the character of sented when it is said, that the Lord raised up for them a deliverer,
the enemies to whom Ehud was opposed, so is it rendered certain Ehud the son of Gera, a Benjamite. It denotes the opening in the
by the information which is given respecting his family; for it is natural man, by a strong influx from the spiritual, and from the
said that he was a Benjamite; of course he must represent some Lord Himself, who is inmostly present therein, of a determination
,specific heavenly grace of the same general character, which is re- to bring into practice all the divine commandments, and the fixing
presented by Benjamin the founder of his tribe; and what this is, in the mind of a steady principle, of which this is always the ten-
is made evident in the history of Joseph and his brethren. When dency and object. When this is fully formed within us, the
Joseph was ruler over the land of Egypt, he represented the tyranny of Moab cannot last much longer. So long as light from
celestial internal within the natural; and his brethren, by whom the internal man, or what amounts to the same, from the Lord
he had been sold into slave.ry, and who had even entertained the Himself through heaven, is shut out" it may be possible to imagine
thought of killing him, represented the truths of the church as that the exercise of the more amiable of the natural affections, may
first existing in the external man, in which though they are the be sufficient to qualify us for heaven, and even that the indulgence
offspring of the internal, they at first appear in the shape of the of any of the impulses which have a basis in our natural disposi-
mere knowledges of heavenly things, and being as yet only tions will not exclude us: but when the communication between
conjoined with such affections as belong to the external man, they the internal man and the external is open, in which case the
are unwilling to become obedient to the pure affections of the in- rational faculty is truly enlightened, it is seen that all good, to be
ternal, represented by Joseph. At last however, this takes place, genuine, must have respect to eternal considerations and to the
'but not till a real disposition is felt to bring into life whatever Lord Himself, and that, in reality, no good that may appear such
is known respecting spiritual subjects from the Lord. This is the outwardly is such inwardly, except so far as evils are resisted and
-only medium by which the internal man and the external can be held in abhorrence as sins against God. A determination inspired
5
50 Sermons on Judges. [SerrrL vi.] Chap. iii. 15~21. 51
by the Lord, continually to act under the influence of these con- Ehud in its place, information is afforded in the remainder of our
victions, is what is represented by Benjamin in the Holy "T ord, present text. To elucidate this fully, would require several dis-
except when he is described as being in a state of rebellion; and courses, which would be inconsistent with the plan at present pro-
the specific application of this general principle to the removal of posed: we will, therefore, only explain some of the leading parti-
the influence of the evil represented by the Moabites, is what is culars in a very brief manner. And as, when brevity is an object,
denoted by his descendant Ehnd. 'I'his signification of Benjamin they admit more easily of an explanation of a general nature
is the reason that lie is the last of the tribes mentioned as being as referring to the divine judgments really incurred by those
sealed in their foreheads, in the Revelation, w here, as explained in who are spiritually Moabites, it is in this point of view that
the New Church Writings, he signifies the life of truth resulting we will consider them. It will be easy for everyone to make
from the doctrine of good and truth that will prevail in the 1~ ew the application to individual states, by remembering, that in this
Church: he also there signifies the conjunction of those who are view, both Moabites and Israelites represent certain principles
in the ultimate heaven with the Lord, which evidently must arise abiding in the mind of the regenerating subject, whereas in. the
from their being in a life according to such doctrine. general application, the Moabites represent those persons who are
We see then, my brethren, of what indispensable moment it is confirmed in the kind of adulteration of good which has been be-
to cherish in the mind, not merely the knowledges of truth, an ac- fore described, and the Israelites represent those who are the true
quaintance with the doctrines of the Church, but a fixed determina- members of the church; and in this case Ehud will represent the
tion, living by an inward communication with the Lord, to bring Lord Himself as to that principle in the Divine nature, from which
SUCll knowledges into life and activity. Without this, we shall be the faithful are rescued, and the evil of this quality are separated
disposed to rest in mere doctrine alone, and shall hold the highest from heaven and left to sink into the infernal dungeons, which are
truths in all the harsh, unhallowed spirit of the open ad vocate of the native seats of the motives and ends of life which they have
the doctrine of faith alone. When -\ve hear that pure spiritual love made their own.
must be exalted to the dominion within us, that a heavenly Joseph, It appears then that judgment comes upon the wicked of this
who represents the spiritual principle in general, which is pure description at the time of their receiving a present from the
truth united with good and manifesting itself in the affections of Israelites; by which is denoted their arrogant persuasion that
charity, must take the lead within us, we shall be disposed to resist, their pretended good is the real good of the church, and that all
and even to extinguish this heavenly principle altogether: 110r can the truths of the Word ought to be so explained as to confirm that
our knowledges of truth be conjoined with this, their proper in.. it is so. For the Moabites to exact a present or tribute from the
ternal, until a Benjamin is established as a medium to unite them ; Israelites, is to apply the holy things of the church to confirm their
-until there exists a firm determination of our truths to life. 'I'his ruling principle; and when this is done by the wicked, as it always
is a state which mlist take place early in the regenerate life, as it is when they are confirmed in their evil state, in spirit, at least,
.belongs to the process by which man is regenerated as to the first if not in outward form, its effect is, entirely to close heaven against
or spiritual-natural degree. 'I'he effects of it will) however, be ex- them , and to render them liable to the destruction which awaits.
perienced through all the states that will succeed: for when a all who are not protected by the reception of some degree of
Benjamin is thus found to unite the internal with the external in spiritual life through heaven from the Lord. By Ehud, who ~le~
the natural degree, an Ehud may afterwards be raised up further the king of Moab, being said to be a man left-handed, or as It IS
to extend this union, to liberate us from Moabitish domination, given literally in the margin, "shut of his right hand," that is,
and to" prepare the natural man for still further improvement having no use of his right hand, is described the appearance
'under the influence of the genuine celestial. to those who are in evil, as if the Lord as to His Divine Truth
With respect to the manner in which the operations are carried had no power to hurt them-the right hand always denoting
on in the interiors of the mind, to 'effect the removal thence of the power. By Ehuc1's dagger with t\VO edges, is meant the divine
corrupt principle represented by Eglon and the establishment of truth proceeding from the Lord to execute judgment upon .those
the heaven-derived determination to good conduct, represented by who are in evils and falsities,-the two edges are expressly men..
52 Sermons on Judges. [SerIno vi.]
tioned, to denote that the divine truth of the Word is equally op-
posed to both. By its' being concealed under his raiment, is
denoted, that divine truth in the letter of the 'Vord does not SERMON VII.
appear to be of such a quality, since the evil can falsify it to serve
their own purposes, when nevertheless it is: indeed it is in con-
sequence of their falsifying the Word, that it becomes a sharp
sword, cutting them off from all communication with the heavenly Judges iv. 12-16.
kingdom. By his bringing the present to Eglon, is meant, as be- ¢cAnd they shewed Sisera that Barak, the son of Abinoam, was gone
fore, the assumption by the wicked of supremacy over the things up to Mount Tabor. And Sisera gathered together all his
of the church, and their making them seem to favour their loves; chariots, even nine hundred chariots of iron, and all the people
and Eglon is here said to be a very fat man, to denote the deep that were with him, from Harosheth of the Gentiles unto the river
degree of adulteration of all genuine good which is in this state of Kishon. And Deborah said unto Barak, Up; for this is the day
incurred. By Ehud's sending away the people that were with in 'lvhich the Lord hath. delivered Sisera into thy hand: is not the
him, is signified the Lord's care, when judgment is performed, Lord gone out before thee? So Barak went down from Mount
that they who are really in truths should not be hurt, and the Tabor, and ten thousand men after him. And the Lord discom-
cutting off of communication between them and the evil to secure fited Sisera, and all his chariots, and all his host, with the edge
this object. By Ehud's returning, and coming to the king of of the sword, before Barak; so that Sisera lighted down off his
Moab in a summer parlour which he had for himself alone, is ex- chariot, and fled azoay on his feet, But Barak pursued after the
pressed the deep exploration of the interior state of the evil at the Chariots, and after the host, unto Haroshetb of the Gentiles. Ana
time of judgment, when all their exteriors, in which they appeared all the host of Sisera fell upon the edge of the sword; and there
outwardly like upright members of the church, are stripped away, was not a man left.
and their inmost hidden quality, which is altogether wicked and
Lris a remarkable circumstance attending the relations of the op-
profane, is detected by the piercing light of divine truth. By
pressions and deliverances of the Israelites, recorded in this book
Ehud's then putting forth his left hand) is meant the judgment
called that of the Judges, that every distinct narrative seems to
then. performed as from truth alone, which, separated from its
surpass that which preceded it in the singularity of the occurrences
good, of which the wicked are not receptive, condemns all to hell:
which are detailed, and in the interest which it is consequently
that nevertheless this proceeds from divine good in the Lord, is
adapted to excite, even in the mind of the .superficial reader.. In
meant by his taking his dagger from his right thigh: and by his
our last discourse we considered the history of the dellver-
thrusting it into his [Eglon's] belly, is described the entrance of truth
ance of the sons of Jacob from the tyranny of. the Moabites, by
in. this separated .state, which deprives the wicked of the appearance
the bold and desperate act of Ehud, a man left-handed: in the
of spiritual life which they had before assumed, anclleaves them
narrative at present before us we have the account of a still more
no refuge but in the abodes of death eternal.
extraordinary effort for escaping from the yoke of an enemy, begun
Here then, my brethren, we see how awful is the state of those
by the heaven-inspired heroism of one female champion, and com-
who so submit themselves to the bondage of the king of Moab as
to become of the same character themselves: but we see also, that pleted by the subtlety and b~ldness ~f .another. This is f?llowed
by the still more wonderful histcry ol GIdeon, who after being en-
if, on discovering in our own selfish nature the tendencies to such
couraged by some most extraordinary signs, to undertake ~he ~eenl­
a state, we strive to resist them, and with this view look to the
ingly impossible task of rescuing his country from the domination of
Lord and live according to his commandments, he will remove
the Midianites, at length accomplished it with an army of only three
from us the infernal powers by whose agency such evils are ex-
hundred men, selected by the most singular of tests. Nor is the story
cited, and will, by the same power of his Divine Truth quickened
of J ephthah and his celebrated rash vow less extraordinary: whi~st
within us, restore us to genuine liberty, and light, and life.
this again is surpassed by the unparalleled occurrences which dIS,
54 Sermons on Judges. [Serm. vii.] Chap. iv, 12-16. 55
tinguished the life, and death of Samson; whose adventures, (if included within its letter. Were it an amusing history and
such a word may be used in reference to such subjects,) which, nothing more, the reading of it could be productive of no ad-
whenconsidered apart from the divine instruction which they con- vantages whatsoever. Angels take no interest in mere historical
tain, are more amusing perhaps than any work of mere fiction, relations, however gratifying they may be to the natural imagina-
possess, as we all, no doubt recollect, so strong a charm for youth- tion; nor could the perusal of such compositions be effective of
ful minds, and so greatly tend to win them to the perusal of the any consociation between the heavenly world and the mind of
Scriptures. Now, Divine Mercy has provided that the historical mall. To be the Word of God, and thus to have the power of
books of Scripture. should possess this entertainiug character, affecting the inhabitants of his immediate, kingdom, lessons of
partly with this express design; that at an age when didactic pre- eternal wisdom must be contained within, destitute of which the
cepts would not be understood, and to minds which would be little reading of the exploits of Gideon and Samson would conduce no
disposed to read a merely didactic work, the Bible should be made more to man's eternal benefit, than if the whole were a romance.
inviting. For little as some may be disposed to believe it, the Wilen, also, its spiritual contents are perceived or known, all the
mere reading of the Bible, even when the spiritual instruction con- difficulties arising from the questionable morality of some of the
tained in it is not at all perceived, has a beneficial effect on the distinguished parties in the narration, are removed; an d we see
human mind, when done in simplicity and with SOHle sense of its 110W the whole can be the Word of God, notwithstanding thedeeds

holiness. For within the letter are contained interior senses of an Ehud and a J ael; deeds which, though perhaps allowable ac-
adapted to the apprehension of the angels of all the heavens, cording to the law of nations that prevailed in those distant ages,
which, when the literal sense is read on earth, are perceived by the partake too much of treachery and deceit to be themselves agree-
angels who communicate with the interiors of the human mind : able to the divine will, or to have been performed by persons who
.and though, on account of their being in an interior or higher de- were themselves interior subjects of a spiritual dispensation. The
gree of life than that in which man is so long as he lives in the slaughter of Eglon by Ehud, which we considered in our last dis-
world, what they perceive, or their thoughts of exalted wisdom, course, though effected under fair pretences, and thus by treachery,
cannot be communicated to the reader, yet the heavenly affections was indeed no more than would have been done and gloried in by
which, on such occasions are excited in them, do in some measure the most illustrious heroes of Greece and Rome, amongst whom
affect him or move his feelings., He thus unconsciously holds com- tyrannicide, by whatever means accomplished, was deemed a
munication with heaven, and through heaven with thc Lord, and meritorious act; although the brighter light of the Christian dis-
is connected with the Lord and His kingdom by invisible bonds, pensation shews us decidedly, that evil is not to be done that good
which insensibly tend to withdraw him from a connection with the may come; but it 11lay be doubted whether any national opinions
kingdom of darkness. Thus, also, states are prepared in the in- or customs ever existed that would justify the cruel act of Jael,
teriors of the mind, which at a future period lllay be brought to whose tribe were at peace, as is expressly stated, with the Canaan-
light, and tend essentially to advance his regeneration. I-!O\V im- itish prince, but who yet, with words of encouragement and assur-
portant then it is, since Infinite Goodness has thus accornmodated ances of safety, inveigled Sisera to his ruin; which, also, she com-
itself to human infirmity, that we should not suffer it to be in vain; pleted by an act from which most persons, and especially females,
that parents and tutors should lead children to take pleasure in would recoil with horror. Yet for the perpetration of this, in
reading the IIoly Word in simplicity, and that adult persons should itself, dreadful deed, we find it said of her, in the song of Deborah
regularly follow the same practice, endeavouring, however, to read and Barak in the next chapter" evidently uttered under inspira-
it with some degree of understanding.' tion, "Blessed above women shall Jael the wife of Heber the
However, though it is certain that the reading of the Holy Kenite be, blessed shall she be above women in the tent." How
Word with. simplicity, is productive of spiritual advantages, the plainly do these things prove that the Jewish was not a real
extent of .which is in proportion to the holy reverence with which church, possessing inward principles of heavenly life and grace, but
it is regarded, it is equally certain that it would not have this only the representative of a church, the most distinguished charac-
effect were it not for the stores of divine wisdom which are in- ters of which only by their actions represented things of a spiritual
 56 Sermons on Judges. [Serm- vii.] Chap. iv, 12-16. 57
nature, but might often be themselves far remote from any parti- In the present case it will be necessary to take a general view of
cipation of spiritual feelings. Admit this, (and really to a mind at all the whole transaction.
open to conviction, it is not difficult to prove it) and every objec- ' The chapter begins with saying, And the children of Israel
tion which the infidel can raise against the divine origin of the again did evil in the sight of the Lord when Ehud 'was dead; by
Scriptures on this score, is immediately surmounted. "T c also see which we are to understand, that after man has attained the state
how greatly they err who propose the exploits of the J ewish worthies, represented by the deliverance of the Israelites from the Moabites
in their outward form, as things for the imitation of Christians: by Ehud, and has for a time been in the perception of the heavenly
a principle which at various periods has been adopted by fanatics, grace which Ehud represents, which is the constant effort and
who have perpetrated the greatest outrages under its sanction. determination of the mind to bring into act the truths which the
...And we see further, how, in the darkest night of human degeneracy, man has learned from the Word j though this state continues
when man was incapable of any direct perception of heavenly with him, stored up in his interiors, and will always be effectual in
things, and wholly immersed in the carnal part of his nature, preventing the evil represented by the Moabites from again obtain-
Divine Goodness, by selecting a nation which was more entirely of ing an ascendancy in his breast, yet he afterwards has discoveries
this character than any other, to represent those things which they made to him of further corruptions in his nature, which require a
were incapable of interiorly perceiving, brought divine things, different heavenly grace to oppose them, This is what is meant by
as it were, into the most extreme and lowest natural form, and by the children of Israel again doing evil, and by this taking place
causing His Word to be written at this time, and to treat in its after Ehud was dead, On account of this transgression it is said,
literal sense of the transactions of this people, gave to divine things that" the Lord sold them into the hand of J abin king of Canaan,
a fixity of which they otherwise would not have been susceptible who reigned in IIazor; the captain of whose host was Sisera,
among men,-conjoined, as it were, even nature in its extreme who dwelt in Harosheth of the Gentiles: Then the children of
circumference with Himself,-and thus provided the 111CanS of ex- Israel cried unto the Lord: for he had nine hundred chariots of
tending divine aids to the most external of mankind, and for rais- iron: and twenty years he mightily oppressed the children of
ing all from their state of degeneracy, and bringing them back to Israel."
Himself and heaven. In a former discourse, in which we considered what was meant
We have shewn in former discourses upon the oppressions and by the six nations, which it is said, were left to prove Israel-the
deliverances of the Israelites recorded in this book of J ndges, that Canaanites, IIittites, Amorites, Perizzites, Hivites, and J ebusites,
with respect to the member of the Church individually, these we offered some observations on the signification of the Canaanites
occurrences represent the opening of new recesses in the human in particular ; when we observed that they signify evil in general,
heart ;-the discovery of further defilements in our perverted and specifically such as arises from a belief in false doctrines grounded
nature;-the temptations hereby induced j-s-and the blessings re- in evil loves. It appears then, that they signify evil brought into
sulting from the opening and communication of new heavenly act, in consequence of false persuasions embraced from evil inclina-
graces, new affections of love and perceptions of wisdom, in the in.. tions being confirmed in the mind; and of' this general class of
, ternal man from the Lord, opposite to the evil tendencies which are evils, J abin, who does not appear to have been a king of all the land
thus brought to light, and which by these means are finally cast out of Canaan, but of a tribe of people of the Canaanitish race inhabit-
anddeprived of all influence on the mind and life for the future. Con- ing the northern part of the country, must signify some particular
sidered in this sense, we have seen that the Israelites denote the hea- modification. This is indeed, still but a very general explanation
venly graces which have been inseminated into the mind from the of the subject, but it may suffice to give us such an idea of it as
Lord, and the nations which oppressed them the various evil lusts and may afford a general insight into the meaning of the history. This
false persuasions which belong to the natural man. But when viewed also may be observed, that the evil hereby denoted must be one of
under a more general aspect, the Israelites represent the members a more debased nature, and more deeply opposed to the genuine
of the church themselves, and the other nations, all others, usually goodof the church, than those represented by the former enslavers
such as profess to be members of the church, who are interiorly evil. of Israel-the Syrians and the Moabites; because these nations
 vii.] Chap. iv, 12-16. 59
58 Sermons on Judges. [Serm.
ranged, and supported by ingenious reasonings, as to be adapted to
had their proper habitations without the limits of the land of Ca-
overthrow the sentiments of those of a different belief Iron, also,
naan-whereas the Canaanites were the natives of the country
always denotes that kind of truth, or of the appearance of truth
itself, and of course must signify evils more directly opposed to th~
which is adapted to make a strong impression on the natural
genuine good of the church, than the others can. N ow evils are
man, such as is the truth of the H oly Word in its natural or
more directly opposed to the genuine good of the church, the more
literal sense, and the reasonings which an ingenious disputant can
they ally themselves with false persuasions that enlist the literal
produce from the light of nature and the apparent evidence of
truths of the Word in their service, by taking them out of their proper
the senses. N O\V it requires a high state of illumination, the
connexion, turning them from their genuine meaning, and so mak-
proper consequence of the reception of sacred things in, an interior
ing them seem to support doctrines which tend to confirm man in
ground) to be able to detect the fallacies which may be couched in
his natural corruptions: for evil and falsehood necessarily become
a false doctrine thus glossed over and supported; which is the
much more malignant, when they assume the pretence and appear-
reason why it is said in the first chapter of this book, that {( Judah
ance of being the genuin,e dictates of lleligion, and wheu they are
drave out the inhabitants of the mountain, but could not drive out
so covered over by an outward appearance of religion as to disauisc
the inhabitants of the valley, because they had chariots of iron .J)
their deformity, and render them more capable of seducing the un-
by which i.s signified the purification of the interiors of the mind
wary, and even the well disposed. That evil of a malignant nature
which are nearer to the spiritual part of it, whilst evils with
h~s this tendency.' we may learn from the history of the Lord's tempt-
their attendant falsities still remained in its deeper recesses which
ation by the devil, who, when endeavouring to ensnare the infirm
. emg f:arther removed from the internal, required a stronger
bci ' ,
huma~ity by the excitement of the love of self in its deepest ground,
Influence from tl~ence for their extirpation than the state was yet
when It makes the holy things of the church its instruments, which is
capable of affording, and because evils of this nature, being further
what is meant by the devil's placing Jesus on the pinnacle of the tem-
re~10te from the light of heaven, can defend themselves more by fal-
~Ie: sai~ to him, " If thou be the Son of God, cast thyself down) for
laCIOUS appearances, and by the application and perversion of the
It IS written, He shall give his angels charge concerning thee, and
literal sense of the Word to their purpose.
in their arms they shall bear thee up) lest at any time thou. dash thy
It is evident then that the victory over Sisera with his nine
foot against a stone "-apassage of the Holy Word which the tempter
~lundr~d chariot~ of iron, must imply a state in the regenerate life,
thus applies to persuade the Lord's Humanity that it was allowable
In which there IS a much stronger influx of goodness and truth
for it to appropriate the evil suggested to it. And no doubt many, in
from the interiors, than is obtained at the first establishment of
states of deep temptation, have had passages of Scripture brousht
man in the church RS to the spiritual degree j and of course that
to their minds by the tempting spirits, and so applied as to seem
th~ ~eeming lapses of the Israelites represent in reality, in the purely
to excuse or justify them in yielding to the temptation. '
spiritual sense) so many further advancements. The number nine
, Now deep persuasions of direful false sentiments, arranged into
hundred, also, represents the false persuasions and doctrinal tenets
~octrines and so confirmed by the letter of the Word as to appear
deno~ed by the chariots, as linked in the greatest strength and
Irrefutable, are what are meant by tIle nine hundred chariots of
seeming coherence; for the number nine siznifies conjunction and
relates in particular to what is true, or, ;ontrariwise, to wh~t is
iron which Sisera is said to have had at his command. By the
chariots being said to be of iron) we are not to understand that
false; and when it is multiplied by a hundred its meaning is still
.they were made altogether of that material, but that they were
further ex~lted: so that nine hundred must imply the strongest
armed with projecting iron instruments for cutting down the ranks
concatenation of such false sentiments, It seems to be on account
of the enemy when driven furiously against them :-a mode of attack
of this signification of the chariots of Sisera, that the tribes selected
,of an almost irresistible kind in a plain county, before the introduc-
to ?ppose them, as we learn in verse 6, were only those of N aph-
tion of-fire arms. Chariots are often mentioned in the I-Ioly ,Vord,
tall and Zebulun: for the tribe of Zebulun denotes the conjunction
.and by them are not, in a spiritual sense, meant mere chariots, but
of goodness and truth, and the effort thereto in the regenerating
'doctrinal tenets; and when, as is often the case, chariots to be
used in battle are understood, they denote doctrinal tenets so ar-
 60 Sermons on Judges. [Serm. vii.] Chap. iv, 12-16. 61
mind, and N aphtali signifies temptation, and a willingness in the \vay every thing that would oppose the full operation, in freedom
mind to endure whatever is necessary for its final purification. and liberty, of internal ends and motives, till from first to last,
The battle is described, in our text, as taking place at Mount every principle of the internal and external man is united in the
Tabor, where no doubt thq hilliness of the ground rendered life that true religion inspires, and we possess the land without
Sisera's formidable array of chariots of little use. It is first said annoyance, are fully confirmed ina spiritual state, and prepared to
that Barak, the Israelitish general, was gone up to Mount Tabor; enjoy it in the heavenly Canaan for evermore.
and afterwards that he went down from Mount 'I'abor with
ten thousand men after him; by which we learn that the true
way of rising superior to the false suggestions that may be pre-
sented in spiritual conflicts, is, by ascending into the interiors of
the mind, or in other words, keeping the thoughts elevated towards
heaven, when, being above the sphere to which the fallacies of the
senses can reach, their falsehood is clearly perceived; and then an
influence can thence flow into the lower region of the mind-
Barak with his army will come down from Mount 'I'ahor, and the
influence of the evils and falsities which before disturbed us shall
be driven away, never to annoy us any more.
Here, then, we have a lesson of general instruction, which we
may in all cases apply to our real advantage, and with which there-
tfore we will conclude our present discourse. It is only by ascend-
ing into a more elevated region of the mind, that we can rise above
the influence of the suggestions of a false and pernicious nature,
which our spiritual foes are always ready to present, and to clothe
under euch specious appearances as make them seem even worthy
of entertainment. To avoid being overwhelmed on such occasions,
it is necessary to elevate the mind, by looking to the Lord, and
.retiring inward beyond the reach of the activities of the carnal part
of our nature. But a man cannot be always kept in this retired
state, nor is it designed that he should be. To go out, or descend
into outward things for the sake of use, since it is by our external
man that the designs of the internal are brought into effect, is as
necessary as to come in, or to engage in interior meditation and
seek for strength in the inward man by divine communion. It is
necessary therefore to clear the lower regions of the mind from
.whatever thoughts and affections of an uncongenial nature may
therein have usurped an influence. If then we can muster ten
thousand men of N aphtali and Zebulun,-a fulness of willingness
to undergo whatever trials are requisite for our purification, and of
desire that the union of goodness and truth may be effected in our
minds,-we may descend therewith from the mountain of internal
affection, to the plain of corresponding practice, extirpating in the

6
 [Senn, viii.] Sermons on Judges. 63
and kept the Israelites closely shut up in the fortified cities: for
Deborah says, in our text, "The highways were unoccupied, and
the travellers walked through by-ways : the villages ceased, they
SERlVION VIII. ceased in Israel, until that I, Deborah, arose, that I arose, a mother
in Israel. They chose new gods; then was war in the gates. Was
there a shield or a spear seen among forty thousand in Israel."
Here, by its being said that the highways were unoccupied, and the
Judges v. 6, 7, 8. travellers walked through by-ways, is evidently meant, in the literal
a In the days of Shamgar the. son of Anath, in the days of J ael, the sense, that the enemy overran the country, so as to make the com-
highways were unoccupied, and the traoellers uialked through by- munication between distant places very difficult: the villages ceas-
ways. (The inhabitants of) the villages ceased, they ceased in ing, denotes the desolation resulting from the enemy's being master
Israel, until that I, Deborah, arose, that I arose, a mother in of the open country; and by war being in the gates, is implied,
Israel. They chose new gods: then was toar in the gates. Was that the Israelites were so closely shut in by the Canaanites in the
there a shield or a spear seen among forty thousand in Israel ?" fortified towns, that they could not shew themselves beyond their
THESE words form part of the song,as it is called, of Deborah and gates without danger of slaughter or captivity. That this was their
Barak; in which they first describe, as in the words just read, the condition is confirmed by what the inspired song proceeds to say
deplorable oppression under 'which the children of Israel Iabourcd, of the consequences of the defeat of the Canaanites; on which
when they were tyrannized over by their Canaanitish enemies. subject the prophetess adds, "(They that are delivered) from the
·Afterwards the song proceeds to express their exultation in the noise of archers in the places of drawing water, there shall they
deliverance which had been afforded them from the Lord, by in- rehearse the righteous acts of the Lord, (even) the righteous acts
spiring Deborah and Barak to undertake the Israelitish cause, and (towards the inhabitants) of the villages in Israel: then shall the
· by rousing the tribes of Zebulun and N aphthali to supply the people of the Lord go down to the gates." IIere, the noise of
forces requisite to oppose the cruel foe; when, after his defeat, the archers in the places of drawing water, refers, literally, to the
last stroke to crown the victory was given by J ael the wife of He- straitness of the seige as being so great, that they could not go to
ber the Kenite, who slew the fugitive chief of the Cauaanitish the wells without being exposed to the missile weapons of the
army. cnelny: but in consequence of the divine interposition for their
.The principal circumstances of the history to which this divine deli verance, called " the righteous acts of the Lord," it is declared
song relates, and which are detailed in the preceding chapter, were that "they shall go down to the gates," or no longer be compelled
briefly considered in our last. J abin, a Canaanitish prince, whose to remain shut up within the walls of the cities.
forces were led by Sisera, who appears to have been a very formid- I mention these particulars as greatly tending to illustrate the
· able commander, and who had in his army nine hundred chariots nature of the state which the oppression of the Israelitesby Jabin
of iron, (or chariots armed with iron weapons for breaking through and Sisera denotes, when understood in the spiritual sense, wherein
and cutting down the ranks of the opposing forces,) reduced the is described a state of the mind of man in the course of his regene-
Israelites to a state of subjection, in which he held them for the ration. III this sense, these particulars most plainly describe a state,
continued space of twenty years. The nature of the calamities in which, though there are heavenly graces of love and wisdom,
under which the Israelites laboured, may be gathered from what is goodness and truth, implanted in the internal man from the Lord,
said re-specting them in the chapter of our text, w hich contains, as there is such a pouring of evil and falsity into the external man,
remarked, the song of Deborah and Barak on account of their that the graces of the internal cannot come forth, nor even renew
victory. It would appear from thence, that the whole of the their vigour by the perception and appropriation of divine truths
nation was not so subdued by Jabin and Sisera, as that their drawn from the Holy Word. "The high,vays" being "unoccu..
authority was every where acknowledged, but as if the Canaanites pied," or deserted, denotes, in the spiritual sense, the absence of
were in possession of all the open country, which they laid waste, th ose clear views of truth which lead the mind on'Yard from state
 viii.] Chap. v. 6, 7, 8. G5
64, Sermons on Judges. [Senn.
quisitions and eternal realities. ' All the open country-all the
to state in the heavenward journey: the travellers walking through
external of the mind,-is occupied by the Canaanites, even to the
by-ways, or, -as it is literally given in the ma~1gin, th:ough crook~d
destruction of the villages and interception of the highvvays-to
ways, implies, that they who are desirous of instruction can obtaI~
the secminz extirpation of whatever the external had received from
a heavenly ~rigin. Sisera,-or some leading false persuasion which
nothing to satisfy the desire but false notions, whose tendency IS
not to lead man to heaven, instead of true; and by which, if heaven
would justify, and recommend the adoption, as allowed by religion,
is reached at all, it is only after numerous wanderings and per-
of the evil represented by the Canaanites, is supported by nine
plexities: the ceasing of the villages, denotes the desolation of the
hundred chariots of iron,-or such a well-ordered array of false
external man; cities, which are the chief places in a country, de-
doctrinals, 111ac1e to appear as true by reasonings from the natural
noting what is respectively internal, and villages, which are pla~es
Ulan, and by seeming confirmations from the letter of the Word,
that lie without, denoting what is respectively external: war being
that resistance seems hopeless, and it appears to the suffering soul
in the gates, implies that the infernal influx rea?hed even .to ~he
as if he 111Ust submit to infernal domination, and relinquish allhope
rational man, or to the medium by which there IS communication
of the heavenly mansions.
between the internal and the external. There being neither shield
But which V\ray does the interior will of the party himself in-
nor spear seen among forty thousand in Israel, denotes that the
cline? Does he feel pleased with the suggestions and inclinations
I

temptation became so appalling that there appeared no means of

of an evil kind which arise in his natural man? Does he hail the
safety, forty, of which forty thousand is a multipl.e, being a.num?er
Canaanites as friends and brothers, and wish to be persuaded that
which always has reference to states of temptation, and It being
it is riaht
~
to receive them as such-to appropriate without reserve .
generally the case that temptations are continued till despair. of
the contaminations which they bring with them, and thus) as IS
deliverance comes on-till neither shield nor spear-truths applied
expressed, to choose new gods ? No doubt there is something in
either to shelter us from the power of false suggestions or to de-
his heart which inclines this 'Yay, or he would never be infested
tect and expose their fallacy,-seem to remain in the mind: By
with them at all. " Israel did evil again in the sight of the Lord
its being said that there was the noise of archers in the places of
when Ehud was dead." The love of spiritual things in his mind
drawing water, is meant, that no perceptions of truth could be ob-
is still defiled by a selfish mixture ; and, though not willing to re-
tained by studying the Word, without being distracted or perv~rted
linquish the mercies of which he has been made a partaker, he
by the influx of false doctrinal sentiments: to draw water IS to
would gladly mix a little of his own with them, and turn to the
imbibe truths from the Holy Word; archers are they who combat
indulgence of some of his natural corruptions, if it could be done
from doctrine-here from false doctrines against the truth; and
without forfeiting all his higher hopes. This it is that makes
their noise is the din and perplexity of confused reasonings pro-
temptations unavoidable; anc1 they are permitted, in order to make
ceeding from this source. ,
us see and feel the utter uncombinableness of good and evil, truth
Thus it is easy to see, that these particulars represent the state
and false persuasion, and to render us willing to give up whatever
of the mind when under the influence of severe temptations; when
our natural man is disposed to cling to, when we find it incompati-
all the heavenly things which have been received within the soul,
ble with the enjoyment of things which have now beC0111e dearer
and which in other states have been attended with vivid percep-
to us still. If we have no such higher 'attachments, the infusion of
tions of their presence, and with a delightful sense of their reality,
evil inclinations and false conceptions into our minds will occasion
are so closely shut up in the interiors, that a doubt Inay be enter-
no temptation, because this only arises where there is something
tained respecting their existence, whilst nothing is manifestly per-
of an opposite kind to make resistance, Such things would then
ceived but thoughts infused from the tempting influence, accom-
appear to us simply in the light of allurements, which i.t is a gre~t
panied even with scandals ~njected .against divine t~ings, and
mistake to consider, as is commonly done, as temptations, It IS
suggestions to take refuge In despair, an~ to se~k In the de-
an abuse of language, and a corruption of the original meaning of
lights of the natural man with all his evil affections, for that
the word, when we call an allurement a temptation, or speak of a
rest which, it is suggested, it is in vain to hope for by a per-
person as being tempted when he is only enticed. The word
severance in the once fair promising pursuit of heavenly ac-
6*
 viii.]> Chap. v, 6, 7} 8. 67
66 Sermons on Judges. [Serrn.
we have not yet noticed why Deborah, a prophetess, was the chief
temptation properly means much the same as we express by the director of the operations of the Israelites, so that Barak, the
word trialj which we alwavs ..
use to denote something which is ac- general of the army, received from her encouragement and in-
companied with pain; which is not the case in mere allurement. structions.
If then there is in the mind a principle of spiritual life from the It is remarkable respecting this deliverance of the Israelites
Lord, w hich consists in a love for Him and the things of His king- from the Canaanites, that it was commenced by one woman, and
dOIU there will be an internal will that turns away from the sug.. finished by another.-N 0 doubt it is hereby intended to instruct
J I .
gestious of the Canaanites, and that is anguished when t le~r sug- us, that to be rescued from the power of the evil propensities and
gestions seem to be pressed with such force as to appear difficult false persuasions represented by these Canaanites, a great pre-
to be resisted. The Canaanites therefore, in this case, n1UY come ponderance of that principle by which the female sex is dis-
I
to the beateJ but they will not be able to enter the city. 'I'hcir pre- tinguished, and of which, therefore, they are representative when
sence in the external gives to the mind real pain; because how.. mentioned in the Holy Word, is necessary: and this is the
eyer agreeable to the natural mall alone ~ight be. th~ pril:ciples principle of affection or love. Great disputes have been raised
which they represent, to the internal affections, which 111 this ca~e in the world upon the' question, Whether there is any natural in-
fire the ruling ones, they are altogether contrary, whence their feriority in mental power, on the part of females, as compared with
presence deprives the internal man of all its sense of freedom and men. The male part of the species are in general too apt, it must
delight. Thus when, as is declared, there is ,var. in the gate j - be allowed, to conclude that there is: but the female part have not
when the suggestions and influences from the evil world come to wanted champions, both of their own sex and of ours, to contend
the very entrance into the man himself, and threaten to ta~e pos- for the rights of woman, and to maintain her full equality with
session of his interiors, his very life appears to be at stake; Indeed, man. But both parties have in general greatly erred in their sen-
that principle of life by which he must live in heaven, is at stake; timents, because both have taken, as the criterion of excellence,
and the sensations attending this, "rill be as distressing as those a standard on which it does not in reality depend. It is remark-
which accompany the approaching loss of natural life to natural able that in the present day, when faith alone is regarded in the
men, when they feel the very agonies of death upon. then:. articles of all Protestant churches, as the prime essential of salva-
"Then," as the Psalmist says, "they cry unto the Lord III their tion, even persons who do not readily admit this sentiment in
trouble and He delivers them out of their distresses." "r c have religion, are yet generally inclined to allow it in. philosophy, and
noticed' in a former discourse, that on every occasion on which a to exalt the faculty of intellect alone as the supreme excellence of
divine interposition for the delivery of the Israelites is recorded in human nature. But as charity or love is a principle not less
\this book, it is introduced by the remark, that the children of necessary than faith, to abide in the mind that is the seat of real
Israel cried unto the Lord: and this, we have also seen, implies religion, so must there be a faculty in the mind peculiarly ap-
an inmost looking to the Lord, with an entire willingness to make propriated to its residence; therefore, whilst our benign Creator
every surrender that may be necessary, to permit his Divine Mercy has furnished us with the faculty of understanding to be the;
and Truth to enter our minds with such power as to remove en- abode of our faith, and of all the perceptions of truth, he has also
tirely the sphere of infernal influence, ~o eject the evils in o.ur~elves given us the faculty of will to be the abode of our charity, and of
which yielded it a basis, and to establish so thoroughly within ~s all the affections of goodness. Mental superiority therefore does
an opposite good, as to secure us against the preponderance of that not depend upon the clearness and strength of the intellectual
particular evil for evermore. .. . . powers alone :-to form a perfect character, ardour and purity of
We noticed in our last, the chief CIrcumstances of the preliminary affection are at least equally necessary.
part of this history,-as the nine hundred cl:ariots of iron,-the .Now as the human mind in general is constituted of will and
reason why Naphthali and Zebulun were the tribes selected for the intellect, of love and intelligence,-each faculty and principle being
conflict; the instruction implied in its being related that Barak perfectly distinct from the other, and yet adapted to supply to the
with his forces first marched up to Mount Tabor, and afterwards other what it would be extremely defective, yea, what it would be!
that he went down from Mount Tabor to attack the enemy. But
 68 Serrnons on. Judges. [Serm. viii.] Chap. v. 6, 7, 8. 69
absolutely nothing, without,-so that the two are capable of, and nature, and have estimated the superiority of one man over an-
designed for, the most perfect union :-so in like mariner is the other, and of one part of the species compared with the other, by
.human species in general constituted of male and female human this as the sole criterion. The truth, however, is, that will, as well
beings;'
b
designed for union of mind with each • other, and •
to be,
•
as understanding, is necessary, to constitute a man at all: that
, when so united, what the will and understanding are III one Ill.. love or affection, as well as intelligence, go to the composition of
di vidual; and thus to render each more perfect by the union, inso- every human being. Neither man nor woman could exist as such,
much that from two minds one lllay be formed, with its life and if they did not enjoy both.
all its powers greatly exalted. For in such a union, all tho life and But here comes the discrimination. It is certain that the two
respective perfections of each are communicated to the other; just sexes do not enjoy both these faculties and principles in exactly
as, among angelic societies, by the wonderful communion that the same relative proportions: if they did, their minds would be
takes place in heaven, all the perfections and enjoyments of each constituted exactly alike, and not suited for that intimate union
angel are imparted to all the others, so that each becomes a centre which arises from the reciprocal communication of distinct but
in which unite the perfections of the whole, This is a circum- harmonious excellences: and as varieties of form arise wholly from
stance to which is owing the boundless extent of angelic felicity: varieties of mind, the distinction in this respect would cease also,
and it arises out of that mutual love in which angels are principled; and the world would be peopled (were that practicable) either en-
the essence of which consists in being willing to give, without any tirely by men or entirely by women, It is well for human happi-
thought of a return, all, that is its own to others j which disposi- ness that this is not the case, and that men and women have each
tion Divine Goodness rewards, (so to speak.) by returning into it marked peculiarities to distinguish them from each other. The pre-
all the blessedness which it is willing to bestow. A similar, and dominant characteristic of the male is derived from the intellect,
even more intimate communication of their respective excellences which in him is more active than the will: although, if he had not
undoubtedly takes place, wherever there is a perfect union of male will also he could not be a man: and the predominating character-
and female minds: there is also a tendency towards it impressed istic of the female is affection, which is the property of the 'will;
on all male and female minds by creation; and therefore they are although if she had not intellect also she could not be a woman.
each endowed with the faculties which are requisite to enable each The aggregate arnount of capacity for what is truly noble and ex-
most effectually to heighten the perfections of the other. cellent, resulting from the union of these two faculties, may be
Much as men of science in general may be disposed to think of assumed to be in general equal in both; but the proportion of the
the exertions of the intellect, it is a certain truth, that had they not ingredients which go to compose that capacity will always be dif-
will, with affection of some kind or other, to animate the intellect, ferent; and thus the capacity itself will be exhibited under different
it would be unable to conceive a single thought: it would be in- forms. There no doubt are instances of men who have a softness,
capable of any exertion whatever, which 'would be the same thing and an affectionate character in their constitution, beyond what
as if it did not exist. The case is similar with respect to the will may be observable in some women; and there are instances of
. and its affections: if it had no understanding to think of what it women who have a brightness and power of intellect superior to
inclines to, and to devise means for bringing it into manifestation, many men: thus there are instances of men who approach to the
it would have no consciousness of existence, and thus would be in character of women, and of women who approach to the character
a state similar to that of having no existence at all. It is the will, of men: but it may be remarked, that all have an intuitive percep-
.then, that gives to the understanding all its activity: but it is tion that the order of the sexes requires a decided distinction: each
the understanding that gives to the will its consciousness of exist- sex finds itself displeased when what it feels to be its province is
ence. Thus the understanding, though not the most important too palpably invaded by the other; hence the repugnance which
faculty of the two, is that which most readily attracts attention, all men feel to the masculine character in a woman, and which all
and of the presence of which, on a slight degree of reflection, a women feel to the feminine character in a man. But how near
man is most sensible: and this is the reason why so 111any have soever the minds of the sexes may appear, in some instances, to
considered the understanding as the distinguishing faculty of human approach to identity, still there can be no doubt, that, by those
 70 Sermons on Judges. [Serm. viii.] Chap. v. 6, 7, 8. 7]
who should have discernment enough to observe the distinctions, instances of the kind occur in the whole of the Divine Word, It
the male will would always be found to be something different from a ppears then, that this refers to a state, in which good of a
the female, and the female intellect to be something different from celestial order takes the lead in the mind of the regenerating sub.
the male. ject; therefore, Deborah, a prophetess, who, as a prophetess, repre-
Now what conclusion should be drawn from the undeniable fact, sents the perceptions of truth resulting from such good, which she
that in the male and female will and understanding such distinc- denotes as a female, was the first mover in the work.
tions always exist? Plainly this: that they originate in Infinite In conclusion, then, let us learn from the remarkable circum-
Wisdom and Goodness, in order that the two parts of the human stance, continually to aspire to the attainment of a state, in which
race may be to each other mutual helps, each capable of admiring goodness, in its genuine character of kindness and love, shall as-
what the other possesses, instead of proud rivals, each jealous of sume the superiority in our minds j-in which goodness and truth
being outshone by the other in the quality in which they considered shall be perfectly united, and the latter shall chiefly be valued
their chief merit to consist. because it leads to the former, and directs 'us how to bring into
Let not man then assurne superiority over the womnn because operation its benevolent behests. To this end, how obvious it is
her distinguishing excellence is not the same as his j because, though that we must acquire a state of humility, and cease from assuming
of equal value, it is less obtrusive, and less capable of contending for any superiority for mere acquisitions of science or intelligence.
pre-eminence: nor let woman assert her Just equality upon false This is pointed at by Deborah, when, in the preceding chapter
grounds, by assuming- that it consists in the same faculty as the she says to Barak, who represents the intellectual principle
man's. In proportion as genuine truth enlightens the human mind, in this state, a Notwithstanding, the journey which thou takest
it will come to be more clearly seen, that the sexes are indeed equal, shall not be for thine honour; for the Lord shall sell Sisera into
but that their. respective excellences are distinct. As this is seen the hand of a woman." Let us be willing that this shall be spiri-
they will live together in more perfect harmony : and the weaker of tually' the case: let us relinquish all desire to be distinguished for
. the two, as to bodily strength, and the consequent power of mere intellectual acquirements, and, whatever we may possess of
asserting their prerogatives, will be restored to their due station. these, cease to pretend to honour on account of them, that we may
Of this they are uniformly deprived, among the various nations of become subjects of the honour which cometh from God only, and
the earth, in proportion to the rcmoteness of the nation from the which depends upon the degree in which we receive, and exercise,
light of Divine Truth, and from a reception of those heavenly affections of charity. Thus will our external man be conjoined to
, principles, which constitute the Lord's church al110ng mankind. the! internal, and we shall (according to the signification of the
Now it would appear that this great deliverance of the Israelites name of Barak) attain the blessing of the marriage which the king
by the instrumentality of females, took place, because it represen- made for his son, and which results from the union in the soul of
ted the arrival of that state in the regenerate life when good takes truth with goodness, or of faith with charity.
the priority, and man no longer acts from a principle of truth less
influenced by love, as is the case in the incipient stages. It is true
that, in its specific sense, these conflicts refer to the state which is
experienced after man has attained the spiritual state, which he
could not have attained without allowing to good the pro-eminence ;
but there can be no doubt that something of the same kind must
be experienced in all the three great stages of the regenerative
process.
That some very marked state-some very important attainment,
must be represented by the deliverance now under consideration,
may be evident, from its being celebrated in a divine song, sung by
Debor ah and Barak after their victory; for only two or three
 ix.] Chap. iv, 16-22. 73
into her tent, in the confidence of the peace which existed between
her tribe and king J abin his master,-to assure him that there was
nothing to fear,-to perform for him the rites of hospitality, by
SER~10N IX. giving him refreshment and covering him with a mantle to hide
him while he slept; and then, as soon as, believing himself safe
from his pursuers and from every danger, 11e yielded to slumber,
to drive a great nail or tent-pin through his temples with a mallet:
Judges vi. 16-22. -here was a combination of treachery and cruelty, of which as-
"But Barak pursued after the chariots and after. the host unto suredly, few women, and not many men, in any age, have been
Harosheth of the gentiles: and all the host of Sisera fell UjJon the capable, and which, in most times and countries, would be re-
edge of the sword; and there was not a man left. Hoiobeit, warded, not with exalted praise, but with deep execration. One
Sisera fled away on his feet to the tent of Jael the wife of Heber would suppose that Barak himself, when invited to behold his
the Kenite; for there was peace between Jobin, the king of Hazar, massacred enenlY, could hardly feel any other emotions than horror
and the house of Heber the Keniie. And Jael went out to meet and disgust; and that Deborah, who, though a woman, filled the
Sisera, and said unto him, Turn in, my lord, turn in to me; fear office of judge in Israel, and instigated Barak to the expedition
not. And when he had turned in unto her into the tent, she covered against Sisera, would feel all that was feminine in her nature revolt
him with a mantle. And he said unto her, Give me, I pray thee, at such a deed, and would view its perpetration as a disgrace to her
alittle water to drink; for I am thirsty. And she opened a bottle sex. But it is certain that her feelings were not of this kind: in
_of· milk, and gave him drink, and covered him: Again he said her song on the occasion, which fills the whole of the following
unto her, Stand in the. door of the tent, and it shall be, when any chapter, she-speaks of the deed with the extreme of exultation, and
man doth come and inquire of thee, and say, Is there any man of its performer with the highest encomiums. "Blesse(l above
here? that thou shalt say, No. Then Jael, Heber's wife, took a women shall J ael the wife of Heber the Kenite be ; .blessed shall
nail of the tent, and took a hammer in her hand, and smote the she be above women in the tent I" Such are the praises bestowed
nail into his temples, and fastened it to the ground: for he was upon the actress ill the tragedy: the reasons are given in the
fast asleep and weary. So he died. And behold, as Barak pur.. honourable mention, which follows, of her act. (( I-Ie asked water,
sued Sisera, Jael came out to meet him, and said unto him, Come, and she gave him milk; she brought forth butter in a lordly dish.
and I will shew thee the man whom thou seekest, And when he She put her hand to the nail, and her right hand to the workman's
came into her tent, behold, Sisera lay dead, and the nail was in hammer j and with the hammer she smote Sisera, she smote off
his temples." his head, when she had pierced and stricken through his temples."
IN my work on The Plenary· Inspiration of the Scriptures, I have Afterwards a taunting description is given of the great and blighted
recited this passage as one of those which is used by Deists and expectations of his mother, agonized at the delayed return of her
Infidels as incompatible with the belief, that the book ill which it murdered son: "The mother of Sisera looked out at a window,
is contained can really be of Divine origin, and have any right to and cried through the lattice, Why is his chariot so long in com ..
.the title of the Word of God; whereas, when any just notion is ing? why tarry the wheels of his chariots? Her wise ladies an-
possessed of what the Word of God must necessarily be, it is rather swered her, yea, she returned aI1S\Ver to herself, Have they not
.oae of the passages which prove it to be such. Certainly, if we are sped? have they not divided the prey j to every luau a damsel or
to believe that all the persons whose actions are recorded in the two j to Sisera a prey of divers colours, a prey of divers colours of
Scriptures with expressions of approval, are to be concluded to be needlework, of divers colours of needlework on both sides, meet
holy characters, and their actions to be such as truly receive the for the necks of them that take the spoil?" And the whole con-
divine approbation, there would be no small difficulty in regarding cludes with the devout ejaculation, " So let all thine enemies perish)
as divine, the book which thus records the deeds of such a heroine o Lord: but let them that love him be as the sun when he goeth
as Jael, To invite the discomfited captain of the Canaanitish army -forth in his might."
7
 74 Sermons on Judges. [Serm. ix.] ()/tajJ. iv, 16-22. 75
I have shewn repeatedly and largely on former occasions, that Israelites and Jews represented the spiritual things and states
the J ewish, though called a representative church, was never truly helonging 01' relating to the true spiritual Church, without being
a real church, but was nothing more than the representative of a members of such' a Church themselves. At the same time, the
church, designed to fill up the interval between the utter decline of means were thus provided that the Word of God should be
the ancient church, or that founded 'with Noah and his posterity, written, and should be brought into a more ultimate form, and
and the arrival of the fulness of time, in which it was possible, and thus into greater fulness, by thus having real historical facts, not
requisite, that the Lord should be born into the world, to provide merely allegorical or parabolical relations, as its basis, This was
the means for maintaining a true church in the world for ever- the real design of the calling of the Israelites: in this, and in no
more; and thus for opening, through all ages, the effectual ,vay of other sense, were they the elect people of God: for such a pur-
salvation for all the human race. This is w hat Paul means ill his pose, the more external the character of the people, the better
Epistle to the Galatians, when he says, that the Law, meaning the qualified were they to fulfil their mission : they merely represen-
Jewish dispensation, was a school-master to bring us to Christ; ted, and were driven by miracles aud punishments, 011 the one
and that it was appointed because of transgressions; w here, by a hand, and by the allurement of the promise of worldly rewards on
school-master, he does not mean an instructor, but a governor of the other, accurately to represent the spiritual things and states
children,' whose office is to rule and keep them in order till they belonging to the true spiritual Church, and thus, as a nation, to
come of age: thus the Law "vas given while the human race, after constitute the representative of a Church, as long as, in the
the extinction of those f];enerations who had been members of the counsels of the Divine Wisdom, such an eCOn0111Y was needful. Of
true churches named after Adam and Noah, was in a state of course, such of them as discharged their duties with sincerity and
nonage, and incapable of being governed by any thing better, till willing obedience, according to the form of Divine Truth with
.they could be brought to .auch a state of rnaturi ty as again to have which they were made acquainted, acquired a capacity for, and
a trij.eChurch established among them, first as the Primitive w ere made partakers of, eternal salvation. But it is evident that
Christian Church, and afterwards, and permanently, as the New the sincerity and willing obedience of the parties, were by no
J'erusalem. The Law was thus the Pmdagogue,-the Master of means indispensable to their maintaining the representation for
Children, as that word, being the word used in the original, literally which they were selected. Nothing "vas required for this but the
impliesJ-condllcting the human race onward, after the consumma- performance of the external representative acts thernselves; and a
tion of the Ancient Church, till the corning of the Lord into the wicked man was quite as capable of sustaining even the most holy
world.c--filling up the interval, in which, otherwise, no resem- represen tation as a good man j since acts w hich are in themselves
blance, even, of a true Church, could have been preserved, to per- even of a wicked nature, and the commission of which would be
form for the whole human race, considered as one great human very criminal in any but the most external) carnal-minded, un-
being, the functions which the heart and lungs discharge in the enlightened of the human race, may nevertheless sometimes bear
individual man, thus preserving the race in existence by keeping a most holy representation, and correspond to things of a most
open its communication with heaven, which, if once totally cut off internal and sacred nature.
for a single moment, all must perish. 'I'hus did the Law bring Such then is the character of the dreadful action of J ael re-
..us, --;.- that is the human race generally, - to Christ, - keeping corded in our text, and commented upon in the truly divine song
'open. that .comrnunication with heaven, without which, direct or of Deborah, 011 the occasion ;-a song, which is one of the most
indirect, none could be sustained in life,-till the states of man- obviously divine, and divinely sublime effusions, in the whole Word
kind, and the arrangements of Divine Order, could permit that he of God. Who can suppose that an ignorant woman, such as,
should come into the world, This communication was kept open though she filled the office of judge in Israel, it is evident that
in and through the Jewish Church, by the Divinely appointed every woman, and man too, in the whole nation) in that dark
ordinances of their worship, quite independently of the character period of its history, most certainly was, could, from her own un-
of the per~ons by whom it was performed. Thereby, and by all the assisted intellect, have expressed her feelings in such a burst of the
particulars of their history recorded in the vVord of God, the most elevated poetry as this song undeniably is ? How natural is
 76 Sermons on Judges. [Serm. ix.] Chap. iv, 16-22. 77
the conclusion, that she was possessed at the time by a divine \'T e are expressly informed, that she was the wife of Heber the
affiatus,-that. the angel of the Lord, full of the divine sphere, Kenite. 'I'he Kenites were a tribe of the nation of tIle Midianites:
absolutely spoke through her, taking indeed the natural words and and the Midianites were derived from the same stock as the Israel.
images as they lay in her mind, but arranging t.hem in heavenly ites themselves, being descended from Midian, who was one of the
order, so as to become the properly corresponding expression of truly SOllS of Abraham by his second wife Keturah, All the sons of
divine and heavenly sentiments and subjects! In the Divine Mind, Abraham not descended from his first wife Sarah, seem to have
from which the words were in this manner spoken, there as- formed part of that numerous people known under the general name
suredly was no reference to the person J ael, or to her deed, them- of Arabs, amongst whom the false prophet Mahommod was born,
selves, but to certain divine and spiritual principles and operations und who, under the first caliphs and other Mussulman conquerors,
which in her and her exploit found a properly corresponding and have formerly made so great a figure in the world, In the latter
truly representative expression; and which found that expression, . portion of the history of Midian or the Midianites, as related in
whatever was the state of mind of J ael in committing the act, or Scripture, and when they acted as enemies of the Israelites, they
the moral quality of the act as committed by her; both which bear a bad signification; but in their earlier times it "vas otherwise;
circumstances, in regard to the representation designed, were of no and they then represent, we are informed, those who are grounded
'account whatever, In any Christian, doubtless, such an act would be ill the truths of simple good; which definition appears to mean,
most direfully criminal j judged by Christian principles, it must be persons of simple but well-disposed minds, who hold the truths of
condemned as most atrociously wicked: but in a person of so bar- the church in a manner agreeable to their simple state of mind;
barous a tribe as, at this time, the race of wandering shepherds which preserves them from being injured by false doctrines, when
wae to which J ael belonged, it might not be so utterly inexcusable, these become generally prevalent. Thus, it was to the land of
as, judged by principles of pure divine truth, it 1110st certainly is. Midian that Moses fled when Pharaoh sought his life; and he
She,-tlle individual woman,-has received her award, in the other married a daughter of Jethro, a priest, as is related, of Midian. It
life, at the hands of the Omniscient Judge, according to the state of was, also, to Midianitish merchants that Joseph was sold by his
her mind at the time, and her means of possessing any just know- brethren, who, if they had not found this ,yay of disposing of him,
ledge of religious and moral duty; or rather, according to her in- would have killed him. Jethro likewise came to see Moses when
ternal state as formed through the whole course of her life, of at the head of the people in the wilderness, \V hen he acknowledged
which this tremendous action is the only one 'Yhich has made her and worshiped Jehovah, and was the author of a most important
name known to posterity j and we have no means whatever of measure, which Moses adopted, for the government of the people,
knowing, what her state in the other life, in conseq uence, is. At a later period, either the same perSOll, but who is then called
The blessing pronounced upon her in Deborah's song, is by no Hobab, or his son of that name (for it is not certain which is
means intended to assure us that she is alTIOng the blessed in .meant), came to Moses, and was prevailed upon to stay with them,
heaven. The history of her act is related, 'and the particulars of it under the promise, that whatever goodness the Lord should shew
commented upon in Deborah's inspired poetry, purely in reference to the Israelites, they would shew to him.. Accordingly we find
to what is represented by it, and to the representative character that his descendants, under the name of Kenites, always dwelt
',vhich Jael bore in performing it. And this is the same, whatever among the children of Israel. J onadab and the Rechabites, men-
might be the real character of herself as an individual j whether, a tioned with such high commendation by Jeremiah, were of this
penitent for all her sins, she is now a saint in heaven, or, dying in family. N ow we find that Heber the husband of J ael was de-
them, she is amongst the lost in hell. scended from this Hohab, the brother-in-law, or father-in-law, of
, Leaving then J ael, as a private individual, I propose, in another Moses; for we read in the chapter of our text, "Now I-Iebel' the
discourse, to inquire into the spiritual representation, and conse.. Kenite, which was of the children of Hobab the father-in-law of
quent signification, of some of the particulars recorded of her. At Moses, had severed himself from the Keuites, and pitched his tent
present, I will only advert to what is signified by her nation and unto the plain of Zaanaim, which is by Kedesh." From all which
family, it is indubitable, that the Kenites, and especially that portion of
7*
 78 Sermons on Judges. [ScrnL IX.] Chap. iv, 16-22. 79
them who dwelt among the Israelites in the land of Canaan, and are delivered; signified by the blow being struck by a hand which
were descended from the father-in-law of Moses, 'Y ho was a was not of the nation of the Israelites.
Midianite according to its best signification, 111ust be represeu tative These, brethren, are the observations, which it has occurred to me
of some principle of goodness or truth, connected with, and exer- to make, at present, on the extraordinary narrative of the slaying
cising an important influence upon, the states of the church. of Sisera by J ael, If what I have imperfectly offered be under-
J etbro 'was the author to Moses of an important rule for his stood, it will be seen that such narratives afford no argument
government of the people: and Hobab, whether the son of j ethro against the divinity of the Holy Book. in which they are recorded,
or himself under another name, was induced by Moses to attach but tend to establish its divinity by throwing light upon its true
himself to the Israelites, upon the consideration, urged to him by nature, and upon the nature also of the Israelitish dispensation;
Moses, that he would be to them in the wilderness "illstcad of as well as upon the true character of that people, the reason why
eyes." The cJres, we know, always signify the uurlcrstauding : if they were taken for a time to be the representative of a Church,
Hobab, then, was to be to the Israelites instead of eyes, it is and to afford means by which the 'IVord, in all fulness, might be
evident that he must represent some principle from thc Lord that given from the Lord. And the slaying of Sisera by J ael, whatever
guides the traveller to Canaan when his own understanding fails the moral character of the act as performed by her, was certainly
him, or can be of no use,-a principle of providential guidance, a most obviously providential interference for the complete deliver-
which conducts him in safety, in situations and states, ill which, ance of the children of Israel from their cruel oppressors: and
otherwise, he might be totally lost. What can this be, but some- when we see that while it literally was such, it also represents the
thing of goodness and truth from the Lord, which flows into him Lord's providential influence, operating from his Divine Good, for
by an internal ,yay, above the region of his own consciousness, the deliverance of his people, or the protection and salvation of
and 'operates for his protection and safety, without his having the true members of his Church, we may draw no small encourage-
any distinct perception of what is taking place. This harmonizes ment from it for ourselves. If we are truly members of his Church,
with what, we are informed, is the signification of J cthro as father- we Inay be assured that the Lord's goodness and providence will
in-law to Moses; for as Moses represents the Divine Law, and thus be put forth for our protection and deliverance, whenever our states
the Divine Truth, his wife's father 11lUSt represent Divine Good- require it; and what by our own arm we are unable to accomplish,
that Inmost Good from which the good that is conjoined with the will be effectually accomplished by the arm of the Lord j that is,
Divine Truth, of which Moses is the representative, is derived, It by the hand of his instruments, who are led, by the imperceptible
was on account of this high representation of J ethro, that he was influences of his providence, to the execution of his purposes, all
enabled to give such salutary counsel to 1\10S8S in relation to his which, whatever form the acts 80 brought about may take, are
judging the people; and when it is stated on the occasion, that he purposes of Mercy.
.saw how Moses proceeded in that work, and said that it was not
good, he represents also the Lord's Divine Providence, which takes
cognizance of all things, and operates to bring into order ".hatever
is 110t so. From this ascertained signification of Jethro, then, we
may be certain that something of the same gcneral nature 111USt be
signified by his descendants; anel thus that Jacl, as being OllC of
them, must be representative of a principle of Divine Good from
the Lord, and of his Di vine Providence, operating for the removal
of evil, and of evil-doers, when their state is fully made up, so as to
prevent them from any longer infesting the good; aurl this without
any consciousness of those who suffer the divine judgment as to
how it is effected, signified by Sisera's being asleep when he was
killed; or any activity for the purpose on the part of those who
 [Serrn. x.] Sermons on Judges. 81
church j and if they 'were made to represent the things and states
relating to the church by the forms of their worship and by the
circumstances of their history, for the instruction, when recorded
·SERMON X.
in the ,,,r
ord of God, of the members of the church in all future
ages, without being, themselves, interiorly grounded in the things
'which they thus represented: when, I say, these and other parti.. .
Judges iv, 16-22. (Sermon ii.) culars relating to the Israelites, mentioned in our last, are known
rc But Barak pursued after the chariots and afie:, the host unto and understood; then it will be seen that no objection against the
Haroshetli of the gentiles: and all the host of Sisera fell upon the divinity of the Sacred Volume can be raised, from the circum-
edge of the sword; and there was not a man left. Hotobeii, stance, that some of the persons whose actions are related ill it
Sisera fled away on his feet to the tent of J ael the ioife of Heber were far from being, in their individual character, holy or good
the Kenite; for there was peace bettoeen Jabin, the king of Hazer, men, and that SOITIe of their actions were, in themselves, of a
and the house of Heber the Kenite. And Jael went out to meet criminal or flagitious nature. The approbation, whether expressed
Sisera, and said unto him, Turn in, my lord, turn in to me ; fear or implied, is not truly bestowed upon the individual person or
not. And wIzen he had turned in unto her into the tent, she covered deed, but upon the thing which was thus represented. The in-
lzim with a mantle. And he said unto her, Give me, I jJray thee, dividual himself might be a good man or a bad one, and his actions,
a little water to drink; for I ani thirsty. And she opened a bottle as performed by him, might be morally right or morally wrong j
of milk, and gave him. drink, and covered. him, Again he said and yet they might represent things of a most holy nature, or,
unto her, Stand in the door of the tent, and it shall be, iohen any when not absolutely holy, yet states of the church, and of its in-
man doth come and inquire of thee, and say, Is there any man dividual members in the course of their regenerative progress.
here? that thou shalt say, No. Then Jael, Heber's ioife, took a 'I'hese alone are the things which appear in the spiritual sense of
nail of the tent, and took a hammer in her hand, and smote the the Word, for the sake of including and conveying which, mainly,
fnail into his temples, and fastened it to the grour~d: for he was the letter is composed; and thus, though the I-Ioly Word exists,
last asleep and weary. So he died. in its spiritual sense, in heaven, yet, existing there only in its
spiritual sense, nothing is there known about the persons and their
IN our previous discourse upon this extraordinary narrative, when actions mentioned in the letter. 'I'hought about these, never enters
we connected it with the exulting and laudatory comments upon
the minds of the angels; consequently, it is impossible for'them to
itwhich follow in the song of Deborah and Barak recited in the
be scandalized at finding wicked 111en or wicked deeds spoken of
next chapter, we chiefly confined ourselves to the endeavour to
with seeming approbation in the \iVord of God: and it would be
~hew, how such narratives, terrible and even highly criminal as are
the same with its readers on earth, were they acquainted with the
the deeds related in them, yet by no means tend to invalidate, but
spiritual sense of the \iVord, and attended chiefly to this in its
rather to establish, the divine character of the book in which they
perusal. So, also, the mention of such things in the Holy Word
are found, as being truly denominated the Wort! of God, But to
would be incapable of giving offence to any, if they knew and
this end, some just knowledge must be possessed as to what the
believed that it is for the sake of the spiritual sense alone, in such
nature of the Word of God properly is, and the true design of the
instances, that the letter is so constructed, even thouah
b thev... might
?alling of the people of Israel; which was, among other reasons,
not be sufficiently instructed and enlightened to see what the
In. order that the Word of God, such as we have it, might be written
spiritual sense is.
among them. If, as we have seen, that people never constituted a
What a happiness, brethren, ought we to esteem it, that, whe-
real church, but only the representative of a church, and thus a
ther our information and intelligence in regard to the spiritual
substitute for a real church, during a period when no internal
sense of the Holy Word be more or less, in the knowledge which
church could be raised up, and when the fulness of time had not
we all possess that it contains such a sense, we are delivered from
arrived for the Lord's coming into the world to found the Christian
all occasions for entertaining doubts of its divine inspiration, and
82 Sermons on Judges.
x.] Chap. iv, 16-22. 83
[Serm.
seem to represent something that enters the mind by an immediate
can never be shaken in our conviction of its essentially divine
influx from the Lord, and operates for man's preservation and
origin, by reading in it of such acts as that of J ael.. with the ap-
safety, without his having much 01' perhaps any consciousness of
plause bestowed upon them! We only conclude from such cir-
its operation. It appears also to be something which operates and
cumstances, that the narrative does, and must, contnin a spiritual
is present with those who do not belong to the church as well as
sense ; and whether we are enabled to discern any part of that
with. those". who do, doing them good, so far as they are duly re-
spiritual sense or not, the conviction that there is OIlC, enables us
ceptive of It, but, when they pervert and profane it, becoming the
t~ app:opriate with more confiding certainty the instruction openly
occasion of their destruction. This, I think, may be concluded
given In those passages, of which there are nlany, in which genuine
from its being said, that there was peace between J abin the king
truth is extant in the literal sense itself, and the valuable lessons
of IIazor and the house of Heher the Kenite, whose wife J ael was;
conveyed on the surface of the pleasing, pathetic, and aflcctin cr
narratives which in many parts occur. Happy shall wc bc if w~
and we know that there was always peace between them and the
Israelites, in whose land they dwelt as frienc1s,-not, like Jabin
appropriate all that we can understand of the Scriptures, whether
and Sisera and their Canaanites, as foes.
obvious in their letter or only to be seen in their spiritual sense,
Sisera, we have seen on a former occasion, as Captain of the
which tends to the establishment of our minds in true doctrine
arnlY of J abin a Canaanitish prince, who had held Israel in bond-
and instructs us how to conduct our life; and then, whether
age, and subjected them to cruel oppression for the space of twenty
enabled to see much of their spiritual sense or little, they will per-
years, represents a ruling and primary false principle grounded in
form for us their grand office, as j ustly stated by the Apostle, of
that species of evil of the external man which is always represented
making wise unto sal vation,
by the Canaanites in Scripture. It is a principle which leads man
However, at present we are to try, by such elivine aids as are
to confide in his own strength, and, while guilty of. the areatest
mercifully afforded us, if we can obtain SOU1C glilllpse of the
spiritual sense of the divine narrative before us, and of the en-
e~ils, and seeking to subjugate and destroy, and make subservient
to his purposes, all the genuine principles of truth and goodness
comiums bestowed on it in the obviously Divine song of Deborah
c?nstituent of the Church, represented by the Israelites, to flatter
and Barak.
himself that the divine goodness and providence are on his side.
We made some approaches towards this in our former discourse
This is implied by Sisera's seeking refuge in the tent of. J ael the
in what "we were enabled to ascertain, tending to throw Iielit b .on
the representation sustained by,} ael, the actress in the trugcdy,
wif~ of Heber the Kenite, and by J ael's putting on an appearance
as If she favoured him according to all his wishes. It would ap-
from the circumstance of her being of the family of the Kcnites,
pear,. too, that those who are grounded in such a false persuasion
and descended from Jethro the father-in-law of Moses, Jethro,
as Siscra represents, make no scruple to employ guile to ac-
we have seen, was the author to Moses of a most important mea-
sure for the judging of the people, soon after they' cnme out of complish their wicked ends. This, indeed, is not explicitly stated in
Egypt; and at a later period, himself or his son, under the name regard to Sisera, but it is involved in the guile practised towards him
by J ael, who herein acted according to the law of retaliation which
of Hobab, was induced to remain with them by Moses, because, as . . '
Moses said to him on the occasion, he would be to them in the was In force under the representative dispensations, and which"
wilderness instead of eyes. This evidently im plies, something from though prohibited by the Gospel to be made the rule of the con-
the Lord that guides man in his pilgrilnage, and w hen beset with duct of individuals towards others, is the eternal rule of retribution
trials and difficulties, where his own understanding is insulllcient, according to which all are dealt with in the other world. To re-
present this, J ael was led to act with guile towards Sisera, because
-~omething that protects him, and leads him on in safety. And
as 'the family were not Israelites, but dwelt among the Israelites those characters who are grounded in such a false doctrine or
.
In consequence of the connexion of their ancestor with Moses, yet
' persuasion as. S~sera, as the Captain of J abin's host, represents,
always inhabiting their own tents, not residing in cities with the from .euch evil In the heart as is represented by him as being a
Israelites, but remaining, though in the midst of them, a distinct Canaanite, habitually practise guile and deceit to accomplish their
but friendly people; they, and by consequence J ael as one of them, designs. This also is in part represented by Sisera's being hidden
 84 Sermons on Judges. [SernI. x.] Chap. iv. 16-22. " 85
by being covered with a mantle, and by his instructing J acl to truth, for example, is this: "r:rhat the Lord casts none into hell,
watch against any man who should come to seck him, and to send but that his mercy and love are such as to desire to raise all to
him away by a lie. Whatever might be Jael's individual state ill heaven." I-Iow would such as Sisera represents, treat this glorious
acting as she did, her actions, without infringing on her freedom truth? 'I'hey would pervert and falsify it most awfully, by infer-
as to that state, were certainly so overruled as to take the form ring from it, that, live as they may, they are sure of salvation. In
they did, to represent the operation of the law of retaliation in re- fact, w hatever truths respecting the Lord's divine love such charac-
:gard to such as are represented by Sisera at their final j udgrnent ters arc acquainted with, they are sure to pervert in their own
'in the other life. All that J ael did, took the form it did, expressly favour. If, as is the case with so many, they believe wrath to
for this purpose: to represent how the divine law of order called be a more powerful divine passion than love, and conclude that
the law of retaliation eventually takes effect ill regard to such as while the great bulk of the human race are objects of the wrath of
are represented by Sisera, and that, being recorded in the -"r ord of God, only a very small number shall ever know his love, they are
God, it might serve for the warning of men, and the instruction all sure to monopolize all the love to themselves. How few soever
the subj ect of angels, for ever. are they that shall be saved, themselves are infalliblv of the
These observations may perhaps suffice to shew, how it was that number. Such falsification of the truths relating. to th~ Lord's
it is recorded that there was peace between J abin and the house of divine love, is signified by Sisera's drinking the bottle of milk.
Heber the Kenite, and how J ael was led to act with such J ael's giving it to him represents that the Lord's divine love is
treachery. But we will notice a few more of the circumstances. really universal, is free to the acceptance of all, and that the truths
Sisera, as soon as he was covered with a mantle and thought it-teaches would save even such as are here denoted, would they
himself 'safe, said to J ael, "Give me I pray thee a little water to receive them without perversion, in a vital and practical manner:
drink.fcr I am thirsty." This was, doubtless, a very natural re- but Sisera's drinking it represents confirmation in such perver..
quest for a man to make, who had been in a great battle and had sions through deliberately appropriated evil of life.
run a great ,yay to save his life when he saw his aflny defeated: Sisera now says to J ael, "Stancl in the door of the tent j and
but it no doubt is recorded as representing something ill]portnnt it shall be, when any man doth come and inquire of thee, and say,
and characteristic in the state of such persons as Sisera represents. Is there any man here ? that thou shalt say, No." This repre-
Its signification appears to be much the same as of what is sents the desire and effort of those represented.by Sisera, and the
related of the rich man in hell, 1Vhen he begged that Lazarus tendency of the false persuasion which he denotes in the sense
might be sent to dip his finger ill water to cool his tougue, abstracted from persons, to pervert even the good that comes im-
tormented in the flame: which, we are informed, expresses the de- mediately from the Lord, represented by J ael, to wring from it a
sire of those in hell (who are not dismissed thither till all truth has false pretence calculated to screen from punishment the persons in
beentaken away from them and they are left in mere falsities,) to question, and to conceal the nature of the false persuasion which
obtain truth for the purpose of falsifying it, the lust of doing which forms the ruling principle of their understanding as derived from
is meant by the flame in which he was tormented. 'I'he same lust an evil will. A man, in the Word of God) in a good sense, signifies
is signified by the thirst with which Sisera was tormented; and the principle of intelligence, and in a bad sense, as here, self-.
the water which he desired to drink equally means, truth that derived intelligence. To require then J ael to say that there was
such as he represents might pervert and falsify. The request of no man there, is so to pervert all good or charity, as to make it ex-
the rich man was refused, because on him judgment had been al- cuse the most destructive false persuasions originating in evil, by
ready passed: but the desire of Sisera was gratified, and in a affirming that there is nothing in such persuasions of self. derived
superior manner to what he had asked, because his judgment was intelligence; which would be the same as to say that they are
not yet performed. Jael "opened a bottle of milk, and gave him harmless and good. If those who desire this fail to accomplish it
drink." Milk denotes truth of a higher order than water, or even in others, the very desire when confirmed, effects it in themselves.
than wine j-trllth in fact of a celestial kind, or such as springs Whatever spiritual injury they thus desire to do to others, is sure
from and expresses the sentiments of, the most angelic love. Such a to rebound upon themselves. In this way is executed on them
8
86 Sermons on Judges. [Serrn. x.] Chap. iv, 16-22. 87

the la'v of retaliation. Every truth they ever possessed is falsified, why it is said, "Blessed shall J ael the wife of Heber be, blessed
and every good adulterated; till at length the measure of their shall she be above women in the tent." This is only an emphatic
state is filled up, and they are divested of every principle of good- declaration, that nothing of man's salvation is from himself, but
ness ,and truth altogether. They are immersed entirely in a all of it from good immediately from the Lord; to whom, there-
merely natural state, represented by the deep sleep into which fore, all the merit is due.
Sisera fell as soon as he had given this lesson of falsehood to J ael ; Something like this, I have no doubt, is the import, in the
and they regard themselves as in the full security which a person's spiritual sense> of this divine narrative. Nothing here appears of
spontaneously betaking himself to sleep also roprescuts. In a any harsh or vindictive nature, or of any thing guileful and
moment, they sink in total spiritual death. Jnel, Hcbers wife- treacherous. The Lord is willing to save all; but, as to them who
the principle of good which they wished to pervert, and which they would monopolize salvation to themselves without regard to the
had perverted as to themselves, " took a nail of the tent, and took true divine means of obtaining it; who cherish false principles of
a hammerin her hand, and went softly unto hirn, and smote the faith grounded in the love of evil; who falsify divine truths to-
nail into his temples, and fastened it into the ground j for he was make them appear to favour their evils, and even endeavour to
asleep and weary. So he died." A nail is the symbol of penetrat- pervert the good of the Lord's love and mercy: evident it is that
ing truth in ultimates, bringing convictions that cannot be resisted: such must, in the other life, be divested of all the goodness and
a hammer in the hand is an emblem of great power: the temples, truth which they have falsified and perverted, and left to the living
.as inclosing that part of the brain which contains the intellectual death of their own evils and falsities. The effect of this also is, the
powers, or the faculty of understanding in general, denote that deliverance of the good whom they have infested with temptations,
faculty itself: to be fastened to the ground, is to be bound to the and endeavoured to destroy. This is the law of divine order in
lowest corporeal plane and things, so as to be utterly incapable of regard to both these classes of persons; and this is what is meant
-any elevation of thought above them, 'I'o die is to perish as to all by the awful imprecation and solemn prayer with which the song
spiritual life. Thus the import of the whole is, the influx of of Deborah and Barak, after speaking of the death of Sisera, con-
Divine Truth with power, in consequence of the effort of the cludes: "So let all thine enemies perish, 0 Lord: but let them
parties represented by Sisera to pervert the good represented by that love him be as the SUll when he goeth forth in his might."
J aeI, Heber's wife; into the intellectual faculty in which all truth This is not to be understood as a wish for the destruction even of
has been falsified, and perverted; the effect of which is, the total the Lord's enemies, which means the enemies of all that is good
destruction of the intellectual faculty as to the capacity of seeing and true; but it is a declaration of what must be the consequence
any truth, the binding of it down to what is most grossly corporeal, of being of the number of such enemies, and never consenting to -
and the utter privation in the party, of all spiritual life for ever. relinquish the enmity. What can be the result of being an enemy
It is to be observed, that it is not the good itself which J ael re- of all that is good and true-that is, of all that the Lord loves, and
presents which causes this catastrophe, as might be supposed from is, but the being divested of every thing good and true ourselves,
her being the performer of the literal action; for the good of the and thus separated from all communion and conjunction with the
Lord's mercy and providence always tends to protection and salva- Lord, and consequently, and of necessity, from all peace and hap-
tion, and never to ruin and destruction: but it is the effort on the piness? Painful as is the thought, that there are many of our
part of the wicked to make even this good subservient to their evil fellow -creatures of w hom this is the fate, yet reason plainly sees,
designs, and thus direfully to pervert it, which causes the total se- that, with all who persevere in such a course to the end of life, or
paration from heaven, and irrevocable binding to hell, TV hich then of their day of probation, as our life in this world truly is, it is
immediately ensues. utterly in)possible that it should be otherwise. The declaration
Now as Jael signifies a principle of good immediately from the then, that such will, and must, assuredly be the fact, is all that is
Lord, by the effort to pervert which, the destruction of the wicked meant by the seeming imprecation, " So let all thine enemies perish,
is ·effected, and by which the protection and salvation of the good o Lord." The most ardent desire of the Lord is, that they would
are secured, we may easily see why J ael is extolled so highly,- cease to be enemies, and so permit him to save them : but if they
88 Sermons on Judges. [Serm. x.]
obstinately refuse, what can be done but to leave them to what
they; prefer? But if this) though obviously, in such case) unavoid-
able, is painful to contemplate, how delightful is the solemn prayer SERl\10N XI.
or benediction which is presented as the alternative: (( Let them
that love him be as the sun when he goeth forth in his might 1"
This is the declaration of a law of divine order in respect to such
characters j and equally so, of the pure benevolence of the Divine Judges vi. 1-5.
Nature. To those who love Him, the Love of the Lord can, and " Asui the children of Israel d'id evil in the sight of the Lord: and
does, go forth in its native form, and is seen such as it is in its own the Lord delivered then» into the hand of Midiom, seven years.
intrinsic nature. I1e inmostly desires, that all they who love him And the hand of Midiart prevailed against Israel: and because oj
shall be as the sun when he goeth forth in his might, 'I'he sun is tlte lJlidianites the children of Israel-made then", the dens which are
the grandest image and emblem in nature of the Lord himself and in the mountains, and caves, and stronq holds. And so it was,
his divine love. With. what might, as is here expressed, does the when Israel had soum, that tlte Midianites came up, and the
sun go forth? Who, or what, shall stop him in his carcer? So Amalekites, and the children of the east, even they came up against
glorious and certain is the blessed course of those, who truly love them , and they encamped against them, and destroyed tIle in-
the Lord,-the sun's divine prototype. How ardent and pure crease of the earth, till thou come to Gaza, and left no sustenance
should that love of the Lord be, which can claim the sun as its ap- for Israel, neither sheep, nor ox, nor ass. For they carne up with
propriate representation in nature 1 Yet as the sun rises gradually, their cattle and their tents; and they came as grassllojJpers for
and its light appears before it is seen itself, and, after it has risen, multitude; for both they and their camels were without number ,
its full heat is not perceived till it approaches the meridian j so is and they entered into the land to destroy it."
it with him who is here spoken of as loving the Lord: his progress IN the discourses which we have already delivered on the re-
is gradual, although, where his love is genuine, it is sure. The markable histories in this book of Judges, we have made such
love of the Lord, we know, is the love of what the Lord is j and general observations as seemed requisite to prepare the mind for
none can love what he is, without desiring, and striving, to become the profitable contemplation of their interior contents. We have
conformed to his will, and, as an imperfect image, assimilated to dwelt at SOITIe length UpOll the necessity of allowing such singular ·
his nature j which, can only be accomplished in proportion as man things as are recorded, to be representative of things of a spiritual
keeps his commandments, in which his will is declared, and from nature, in order to see how the volume that contains them can be
which his nature may be inferred. Let us, brethren, strive to do in reality the Word of God; and have noticed the strong argu-
this; and then we shall assuredly realize the blessing, "Let them ments which thence arise in favour of the Holy Word's containing
that love him be as the sun when he goeth forth in hiamight." a spiritual sense included within the letter. We also have offered
.Nothing shall prevent them from reaching the goal; rising to a such suggestions as presented themselves to meet the thoughts
station in his heavenly kingdom. which may arise in the mind, when it learns that all the immense
variety of things mentioned and treated of in the Holy Word, re-
late to distinct states to be experienced by the man who suffers
all the divine purposes respecting him to take effect, and who does
not stop short at any intermediate station in his spiritual course,
but submits to the whole of the process requisite to bring him to the
highest state of perfection open to a finite being. 'I'his highest
state is indeed so glorious a one, that it is not commonly sup-
posed to be open to the attainment of man, but is erroneously con-
ceived to be confined to a class of pure spiritual intelligences, who
8*
90 Sermons on Judges. xi.] Chap. vi. 1-5. 91
were created angels at once, and never underwent a period of trial reality; and when we compare this with the weakness and infirmity
and probation as men on earth. This, however, is a notion alto- which we know, by experience as well as observation, adheres to
gether erroneous, founded on one of those Jewish fables to which man in this mortal state; the wonder will be, not that such a
Paul warns his disciple Titus not to give hecd,-on 011e of those variety of trials and purifications should be requisite to his passing
traditions of theirs by which, as the Lord declares, they made the from the one condition to the other, but that it should ever be
law or "VVord of God of none effect: and it is a notion that is so possible for him to do so at all. But what a subject of superlative
utterly destitute of any substantial support, and almost of the ap- joy and gratitude should it be to him, that such an exaltation
pearance of it, from the Sacred Scriptures, that one ll1ay wonder of his nature is presented before him, and that lie is invited and
how it ever obtained such general credence am.ong Christians. It empowered to attain it t How ought we to be animated by so
is on purpose that angels may exist that man was created. The elevated a prospect! The apostle exhorts us to "lay aside every
human race is designed to be the seminary for hcaven ; since the weight, and the sin that doth so easily beset us, and to run with
formation of heaven, peopled with angelic inhabitauts, is the end patience the race 'v hich is set before us: looking," he especially
Divine Love and Wisdom had in view in the creation of the says, "unto Jesus, the Author and Finisher of our faith j who for
universe; and if this could have been created immediately, man the joy that was set before him, endured the cross, despising the
would never have been formed and placed in this world of nature shame, and is set <lawn at the right hand of God." In the latter
at 'all, where, even in his most perfect state, he was liable to fall part of these words, the Apestle speaks of the means by which the
into vice and consequent misery. But Infinite Wisdom ana Lord advanced to the glorification of his Humanity, till this was
Divine Omnipotence never act but in conformity to the ITIOst per- exalted to complete divine omnipotence, which is what is always
fect order, and this requires that there should he different degrees meant w hen mention is made in Scripture of the right hand of God.
of life and existence; that those which are interior should have one This was effected by His fulfilling the whole of the Word, that is,
that is exterior as the means of giving them permanence j and that by passing through every state described in the Word, appropriat-
the formation of the human mind should take place while it dwells ing, as to His human nature, every good and every truth which it
in a natural frame, in order that its acq uirements may have a ter- contains, and thus becoming as to his external man, what He was
.ruination to give them a fixed existence. Divine Order also re- from eternity as to His internal, the Word Itself,-which is what
quires that all multiplication; and in fact all positive creation, is meant when it is said that ((the vVord was made flesh." As
.should take place in this ultimate sphere: and thus luau was then 1-1e repeatedly commands us in the gospel to follow Him,
formed. an inhabitant of the world of nature, that he might thereby and the Apostle means the same in the words j ust quoted, w here
freely choose that order of life which might fit him for trans- he exhorts us to take Him for our pattern; no doubt we also, in our
plantation to a higher and more interior residence; since, unless measure and degree, are to fulfil the 110ly Word, passing through
those acquirements are appropriated in a state of freedom, they the states therein described, and making the goodness and truth it
cannot be possessed at all; and SUCll free appropriation is only, enforces, the rule and guide, and finally the spontaneous dictate
possible in the natural state of existence. If, then, this be so: if of our renewed minds. The Lord, being divine goodness and
heaven is to derive all its inhabitants from earth : if the Lord's truth themselves as to His internal man, became, by fulfilling the
angels spoken of by the Psalmist, who are called, for their life of Word, divine goodness and truth themselves as to His external
wisdom, spirits j His ministers, called, for their ardent love, flames man, thus essentially God as to both: and of course the tempta-
of fire ;---even the angels who excel in strength, were once men 011 tions which He underwent in the process, must have been such as
earth, partakers, to the full extent, of human frailty: we 111ay cease finite minds can have no idea of. Man is only a form recipient of good-
to think it strange that so many particulars are mentioned ill the ness and truth from the Lord as to his internal man, and he has only
I-Ioly .Word which describe different steps in the great process by to become such a form as to his external man also: of course his trials
which this exaltation of state is to be attained. When we reflect will be commensurate with his limited capacities j and he never need
on the idea we commonly entertain of angels, which we may be fear the failure of the divine promise-as thy day is, so shall thy
sure does not rise higher, but is more probably much lower, than the strength be. In reality, the Lord does and sustains all for man:
 Sermons on Judges. [Serm.
xL] Chap. vi. 1-5. 93
he has only to look steadily to Him, never resting under any in-
tercepting cloud till it is removed-and to attend faithfully to the Israelites had to contend, as to prevent our efforts at explaining
Lord's requirements, to become one of those sons of God, to "bring them from appearing like reiterations of the same thing. No
whom to glory," the same Apostle declares, "the Captain of their doubt the time will COIne, as the church advances to maturity,
salvation was made perfect through sufferings." when the perceptions of her members, on these and all other sub-
Our present text describes an affliction of the Israelites, from jects, will be incomparably clearer: they who shall then attempt to
an enemy' that one would hardly expect to have again beC0111e so explain such matters will be enabled to set them in a much clearer
powerful, after a great overthrow that they had experienced in the light than can be done 'at present; and they will also be assisted
time of Moses. When Balak the ICing of Moab had failed to ar- by a much more ready comprehension in their auditors. How-
rest the march of the Israelites by the enchantments of Balaam, ever) there is enough recorded in Scripture respecting the Midian-
whom he had hired for the purpose, but whose desire to curse was ites,-uncl even in our present text,-to help us) I trust, to form a
turned' into a blessing by the controuling p01ver of the Lord, the satisfactory notion of what is represented by them,
Moabites endeavoured to effect their object by subtlety, and to en- '1'11e circumstance we have already noticed, respecting their
snare the children of Israel into criminal practices and idolatrous former alliance with the Moabites, will alone afford us considerable
worship, in which they so far succeeded as to occasion a plague assistance. The Moabites we have treated of onunore than one
in the camp, attended with the destruction of twenty-four thousand occasion, and their signification is so extremely distinct from that
men. On this occasion they were assisted by the Midianitcs : for of any other of the nations with whom the Israelites had to deal,
which reason Moses was commanded to send an expedition of that I trust we have been enabled to form a tolerably clear idea of
tewlve thousand men against the latter. This small arlny of it. vVe have seen that they denote such as are in a certain kind
Israelites seems to have come upon the Midianites by surprise, for, of good, consisting merely in natural amiableness of temper, unin-
without any loss, they destroyed five of their princes, with a great fluenced by spiritual considerations ;-~hus a good that originates
multitude of people, and took an immense booty,-so great indeed, in hereditary constitution, is consequently of the natural man
that one would conclude the whole nation must have been cut off, alone, and is not a birth from the spiritual man, nor such as owns
as the terms of the account which is given in the 31 st of N umbers, any connexion with the truths of the church. Thus they who are
would seem to imply. However, we find they had so recovered in such good as this, though it will appear very pleasing for a time,
themselves, in the two hundred years which intervened between yet if they do not receive genuine good within it by regulating all
the date of that transaction and of that recorded in the text, as to their affections by the divine commandments, and thus watching
have become more formidable than ever, and to be able to do, by against evils in themselves and rejecting them, are easily seduced
open force, what they then only attempted by craft and fair ap- into evil, when it addresses their inclinations in an alluring form.
pearances. And no doubt the reason of this is, because, there N ow the Midianites represent those who in some respects are of a
being a difference in degree, between the state represented by the similar character, denoting, when mentioned in a, good sense, as
Israelites afterthey obtained possession of the promised land, and that sometimes occurs, persons of simple but well-disposed minds, who
which they denoted before, the enemies whom they had to encounter, hold the truths of the church in a manner agreeable to their simple
though frequently the same nations as before, and thus representing state of mind, which prevents them, when false doctrines are pre-
the same evil lusts and false persuasions as previously, express the valent, from being injured by them. Thus, as noticed in a previous
manifestation of them in a deeper ground, which of course implies discourse, it was to the land of Midian that Moses fled when Pharaoh
a more full development of their pernicious tendency. sought his life: and so it was to Midianitish merchants that Joseph
Owing to the human mind at the present day being- so little ex- was sold by his brethren, who thus gave vent to their hostility which
ercised in noting the differences of the various species of affections, otherwise would not have been satisfied without taking his life: and
whether' good or evil, and of perceptions and notions, whether true thus the Midianites were the means of the preservation of Joseph as
or false, it is certainly rather difficult to obtain so distinct an idea well as of Moses: by both which circumstances is represented the pre-
'of the things denoted by the different nations with whom the servation of that in which the church essentially consists, at the time
when, in the body of its professed members) the church is in desola-
 94 Sermons on Judges. [Serm. xi.] Chap. vi. 1-5. 95
tion, But when the Midianites appear in enmity to the Israelites, excitement, as they would be by the habit of taking intoxicating
they represent a principle of the same general character as before, liquors: and, though coarsely, it was most truly said, by a man
but turned in an opposite direction j-thus they denote such as are not much under the influence of religious principle, that the cir-
of simple superficial dispositions, but who, instead of holding the culating library, whence constant supplies of such mental beverage
truth in a simple manner, have no concern about divino truth at are procured, is a moral dram-shop. These then, we may say, are
all; in which case, like the Moabites, they are easily seduced into the Midianites' studies: and the tendency of them certainly is, to
evil indulgences, when they readily imbibe false persuasions to give their votaries a distaste for the sober, common-place, un-
justify them. In this case the Midianites represent such persons romantic duties of life, and to disqualify them, in a great degree,
as are peculiarly devoted to pleasurable indulgences, and may be fur filling with propriety their stations in it. So again, when one
considered as representing, abstractedly, external enjoyment, with observes how many there are who seem absolutely to live upon
all its frivolities of idle thoughts and trifling notions magnified into public amusements, how can one forbear to recognize the character
things of supreme importance. of the Midianitc ? Into how many companies may you enter, in
;'[ We took occasion to observe, when treating of the Moabites, which nothing is talked of but new plays, new actors or old ones
that there is reason to conclude that there are great numbers of in new characters, and the various other species of fashionable en-
those who are spiritually Moabites in the professing church, and in tertaiumeut l What multitudes are there whose supreme enjoy-
the .world, at the present day: and most assuredly the same ob- ment is in playing at cards,-who do not know what to do with
'servation may be made in respect to the Midianites also. No themselves till the card-tables are set out, who engage in the game
doubt there are many in the professing church at this day who are as if it were the very business of their lives, and who find in it the
Midianites in a good sense.-c-pereons of a plain, well-disposed whole of their delight,-if delight that can be called which fre-
character, whose simplicity of mind prevents them from imbibing, quently manifests itself, (because fortune cannot always be pro-
so as to be injured by them, the false notions which have sup- pitious) in ill-humour and vexation, either openly exhibited or ill
planted the genuine truth of the Word in the creeds of professed concealed. Are there any among us, in whom the Midianitish
Christians, and among whom, in consequence, the spiritual Moses character, under these or any other of its manifestations, displays
and Joseph,-the Divine Law or Truth and the spiritual principle its influence? The doctrines of the New Church, it is true, do
of the church, so far find an asylum as to be preserved alive. But not altogether prohibit any recreation which is not criminal in
if'. there are spiritual Midianites, in their best character, in the itself and does not go beyond the bounds of order and propriety:
professing church of this day, most assuredly there are spiritual but most strictly do they prohibit all whenever they would rise out
Midianites in abundance in their bad signification also. Was of their proper sphere, and demand entertainment as objects of
there ever a time in which frivolity in every form, a constant im- anxious pursuit: and, most assuredly, the less everyone accustoms
mersion in superficial pursuits, and the eager pursuit of paltry himself to think of or wish for them, the better. Whenever amuse-
enjoyments, formed so leading a feature in the character of the ments begin to be thought of with solicitude, and especially when;
age? What multitudes spend a great portion of their time in by thinking of or pursuing them our proper duties begin to be felt
what is called, to gloss over the vanity of it, light reading, and as irksome, the Midianite is beginning to assume the upper hand
consume nearly the whole of the remainder in a round of amuse- with us, and, unless promptly repressed, will either subdue us en-
ments! So that they have a constant supply of tales of fiction to tirely, or make our return to a state of true order and real happi-
read, it matters not, with many, what is their moral tendency. ness a matter of difficulty, only to be accomplished by the path of
Indeed,when the mind is much given up to this kind of reading, repentance, attended with much bitterness and pain. Though the
it avails little though valuable lessons be inculcated in the book: doctrines of the New Church do not proscribe amusements so far
whatever· they professedly inculcate, their effect upon such readers as they tend to preserve both mind and body in a more healthful
is invariably mischievous. Such persons live constantly surrounded state, and both better disposed and better able to discharge with
with a sphere of phantasies. The perceptions of their own minds effect their proper duties, they describe the state of those who
are as injuriously affected by this species of constantly strained
96 Sermons on Judges. [Scrm. xi.] Chap. vi. 1-5. 97
make pleasure their business, as deplorable, vile, and wretched The Midianites, it is to be observed, were a migratory people,
indeed. But to proceed to the particulars of our text. having no fixed habitations, and whose riches consisted in their
The consequence of such unworthy objects attaining any preval- cattle, as is evident from the description of the spoil that the
ence in the mind, is strongly described when it is said, that because Israelites took from them in the conflict before noticed, in the time
of the Midianites the children of Israel made them the dens which of Moses : they were in fact a tribe of the people who are now
are in the mountains, and caves, and strongholds. 'I'he Israelites called wandering Arabs, who have retained their manners to the
represent the principles that constitute the church in the human present day. Their mode of ill treating the Israelites, referred to
mind; and these are said to dwell in dens and caves when they are in our text, does not appear to have consisted 111. holding them re-
in a state of obscurity-the dens of the mountains denoting a state gularly in subjection, d welling in their country as its constant
of obscurity as to good, and the caves, or, as is somctirnes said, the masters, but in making occasional inroads, seizing their cattle, and
caves of the fields, denoting a state of obscurity with respect to applying the produce of the lanel as pasture for their own herds.
truth: And great indeed is the obscurity in which a man is For it is said in the 3rd, 4th, and 5th verses, that (( when Israel
plunged, as to the things that properly constitute the church, had sown, the Midianites came up, and the Amalekites, anel the
when external pursuits an,} their gross delights occupy any con- children of the cast, and they encamped against t.hem, ana de-
siderable share of his attention! But it is necessary here to bear strayed the increase of the earth, and left no sustenance for Israel,
in mind the difference between being in a state of temptation in neither sheep, nor ox, nor ass: for they came up with their cattle,
consequence of the infusion of such things from an infernal source, and their tents, and they came as grasshoppers for multitude; for
and the being in the things themselves: in the former case we both they and their camels were without number : and they en-
belong to those who, notwithstanding their lapses and infirmities, tered the land to destroy it." So that it appears, that after they
are still Israelites; but in the latter we are really Midianites our- had seized every thing, and fed off the growing crops with their
selves. Weare instructed in the doctrines of the New Church on cattle, till the land could support them no longer, they retreated,
the subject of temptations, that in them evil and false sentiments according to their usual migratory habits, to their own country;
are indeed present in the mind, being infused from the tempting that then the Israelites, hoping that they would not return, again
powers in such abundance as to make it appear as if they could sowed the fields and endeavoured to repair the damage, in the ex-
not be resisted: deluges of false suggestions of different kinds, pectation, no doubt, that their enemies would leave them some re-
sometimes tending to the direct denial of the most important spite to enjoy the fruit of their labour; hut that the Midianites
truths, and sometimes consisting merely of a continual turning of and their companions returned again the next season, and made
the thoughts to idle and unprofitable things, are unceasingly poured the same devastation as before.
into the mind, while tendencies to evil at the same time solicit the In these particulars we have a description of the desolation to
will, accompanied by a feeling of the delight which they who are which all things of the church are reduced in the external man, so
i~ such evil find in its indulgence: these however are at the same long as a regard to external delights is so far indulged, or is per-
time felt as most hateful and undelightful to the real will of the mitted to intrude itself, as to occupy in that part of our constitu-
'mind, this being so renewed as to llave delights of a very different tion a pre-eminent station. The seed sown by the Israelites is the
nature. Of course, where there is inwardly an opposite will, what knowledge and understanding of divine truth, and of the good to
is thus suggested by the infernal influence, is not adopted or re- which it leads, inseminated in our natural part by an influx from
duced into practice: and it is the determined inward resistance to the spiritual) in consequence of which it is that things of a spiritual
this, in which the Lord supports the mind, that constitutes it a nature engage our attention, that the Holy W orel and the doc-
temptation. Such then, when applied to the case of individual trines of the church thence derived, are studied, and, by virtue of
regeneration, is what is denoted by the oppression which the an influx from the internal, and primarily from the Lord) are un-
children of Israel suffered from the Midianites, and indeed by all derstood, and in some measure appropriated: but in this state the
the other afflictions recorded of them. prospect of fruit is cut off by the rising up from beneath of evil
delights and false persuasions, which destroy what is thus insemin-
9
 98 Sermons on Judges. [Serm. xi.] Chap. vi. 1-5. 99
ated, and even apply it in favour of themselves. How similar is but only their restriction within the limits of order. But let us be
this history to the Lord's parable of the Sower, in which it is said ever careful to attend to what order requires, \Vhich is, that spiritual
that, sometimes because the wicked one catcheth away that which things should be exalted to the highest place in our minds, and be
was sown in the heart, sometimes because tribulation or persecu- made the governing ends and motives, and that natural objects,
tion occasion offence, and sometimes because the care of this world pursuits, and delights should be kept in strict subordination below
and the deceitfulness of riches choke the word, it becometh un- them. 'I'hen will not the Israelites be shut up in dens and caves,
'fruitful! whilst all that they sow is made the prey of the Midianites, hut
The Midianites are said to be as grasshoppers, or, as the word they .shall eat in peace of the increase of the earth :-the acquisi-
ought to be translated, as locusts, for multitude ; to which they are tions of the natural Ulan, being from a heavenly origin and stand-
compared, because the state represented is similar to that of Egypt, ing in heavenly order, will be subservient to and support the spiri-
when it was visited by the plague of locusts. Locusts are explained tual man in life and activity, and heavenly rest will be his portion.
in the writings of the New Church to represent falsities in the etc-
tremes, by which phrase are meant false persuasions and thoughts
of the lowest and most superficial description, such as arise from
the fallacies of the senses, when separated from all interior light,
sothat their fallacy remains undetected. A plague of them, or an
inundation such as is here spoken of, consists in the thoughts being
kept by infernal influence perpetually occupied with frivolous
things, which are then seen only in the lowest sensual light, and,
if the mind has better things within, are felt to be extremely an-
noying, though they are poured in so fast that it finds it difficult to
extricate itself from them. And if the Midianites, as has been ob-
served, represent an exclusive 'regard to external things, we see
with what propriety the state of the thoughts which such an attach-
ment brings with it, is compared to an inundation of locusts.
The mode in which deliverance from this state is COn1111Cnced, is
described in the sequel of this chapter by the calling of Gideon,
which we propose to take as the subject of our next discourse.
What we have now been considering may teach us the danger of
suffering a regard to external things-an attachment to natural
pleasures, to obtain the preponderance in our minds. There is
nothing in true religion of a gloomy nature, or that tends in any
degree to restrict the enjoyments suitable to a rational being: on
the contrary, it tends greatly to increase and exalt all rational. en-
joyments; as affections of a spiritual nature-affections of heavenly
good and perceptions of divine truth, are attended with delights of
their own of a far more exquisite kind than the slave of merely
natural and corporeal affections and the gross sentiments which
accompany them, can have an idea of; and the rational and na-
tural pleasures which they permit, are, by their connexion with
them, improved and made more truly pleasing: for true religion
does not require the total renunciation even of natural pleasures,
 Serm. xii.] Chap. vi. 11-24. 101
unto ilie Lord, and called it Jehovah-shalom: unto this day it is in
Ophral: of the Abiezrites,"
IN our last discourse we commenced the subject of the afflictions
SERMON XII. which the Israelites suffered in consequence of the inroads and
tyranny of the Midianites : which we have seen describe, when
understood in the spiritual sense and with reference to the regene-
ration of the individual candidate for life eternal, a state of
Judges vi. 11-24. temptation, the result of an excitement of the evil propensities of
" And there came an angel of the Lord, and sat under an oak uihicli the natural mau,-a state in which external things and merely
(was) in Ophrah, that (pertained) unto Joasli the Alnezriie. And natural enjoyments are presented as objects of pre-eminent im-
his son Gideon threshed wheat by the 'wine lJress, to hide it [rom portance, and the mind is deluged, by the agency of the tempting
the Midianites. And the angel of the Lord appeared unto him, powers, with floods of trifling thoughts, tending to extinguish all
and said unto him, The Lord is with thee, thou 1nighty mati of regard to matters of a serious nature. In the passage we have
valour. And Gideon said unto him, () tny lord, if the Lord be now read, we are presented with an account of the manner in
with us, why then is all this befallen us ? and tohcrc (be) all his which the internal man is invigorated to' extricate itself from this
miracles which our fathers told us of, saying, Did not the Lord thraldom, by the opening therein of a new principle of spiritual
bring us up from Egypt? But now the Lord hath forsaken us, life, and the filling of it with a divine power from the Lord, which,
. and delivered us into the hands of the Midianites. And the Lord after certain preparatory stages, and the extension of the con-
'looked upon him, and said, Go in this thy 1night, and thou shalt fidence in divine aid thus originating till it fills the whole mind,
save Israel from the hand of the Midianites . have not I sent finally destroys the opposing influence, and restores the wl;~le man
thee? And he said unto Him, Oh, 'lny Lord, uilcereuntli shall I to a state of peace, accompanied with that sense of delight
save Israel? behold, 'lny falnily is poor in Manasseli, and 1 am the and enjoyment in heavenly things of which he appeared to be
least in my father's house. And the Lord said unto liun, Surely I deprived.
will he with thee, and thou shalt smite the Midianites as one man: The passage we have read is of considerable length, but we
And he said unto Him, If now I have found grace in thy sight, have read the whole on account of the conversation which it
then shew me a sign that thou talkest uiith. me : deport not hence, details between the angel and Gideon, which opens a subject of
I pray thee, until I C01ne unto thee, and bring [ortli 'Iny present, great importance to our reflection: though we only propose to
and set it before thee. And He said, I will tarry till tlio« come offer a particular explanation of the first of the verses we have
again. And Gideon went in, and made ready a kid, and unleavened selected.
cakes of an ephah. offlour: the flesh he put in a basket, and he put It appears then in general, that the discourse here recorded
the broth in a pot, and brought it out unto Him under the oak, between the angel of the Lord and Gideon, describes the percepo
-and presented u, And the angel of God said unto him, Take the tions which are experienced in the interiors of the mind prepara-
flesh and the unleavened cakes, and lay them upon this 1"OC!c, and tory to the termination of the temptation represented by the
pour out the broth. And he did so. Then the angel of the Lord invasions of the Midianites: and the w hole of it shews to us the
put forth the end of the staff that toas in His luuui, and touched manner in which the immense variety of perceptions and thoughts
the flesh and the unleavened cakes: and there arose U1J fire out of that we all of us experience, arises within us. Every person has at
the rock, and consumed the flesh and the unleavened cakes. Then various times in his life, been in situations in which he has ex-
the angel of the Lord departed out of his sight. And u)hen perienced a great number of conflicting thoughts passing through
Gideon perceived that He was an angel of the Lord, Gideon said, his mind: and this, whatever may be the subject that occasions
Alas, 0 Lord God! for because I have seen an angel of the Lord him solicitude. It is impossible to he much interested about
face to face. And the Lord said unto him, Peace be unto thee: any event whatever, attended with any suspense and anxiety,
fear not: thou shalt not die. Then Gideon built an altar there without experiencing something of this nature. One thought will
g*
102 Sermons on Judges. [Serm. xii.] Chap. vi. 11-24. 103
arise that draws the mind one \vay, and another will present itself inmost of his constitution, which he derives neither through heaven
that s\vays it another. We cannot indeed weigh any thing rna- nor through hell, but immediately from the Lord alone. Seeing
turely with a view to a prudent determination, but an operation of then that different currents of thought are in reality the action
this sort must be felt. Now what can this be, but either the of different principles in the human mind, called into exercise by
operation of distinct principles in the mind itself, or the action of influences either from the heavenly or the infernal world; and
distinct influences from without, or extraneously to what properly that this is the case whether the alternations are of a nature op-
belongs to the man himself? 'I'hese are poured into him from posite to each other, or they are mutually congenial, being only
those spiritual associates of different classes with whom he is at all the distinct particulars of the same general principle ;-fo1" this
times surrounded, but some of whom are in a manner nearer to him reason, when they are described in the language of correspondence,
at some times than at others. Their influence then hecomos much or of the mutual relation between natural things and spiritual, in
stronger, and the thoughts which they suggest are much more which the ,V"ord is written, they are exhibited as real conversations
vivid and attended with more lively feelings. 'I'he luau, however, between real persons. One of the great excellences of this spi-
usually regards them as the spontaneous births of his own mind, ritual language is, that it is capable of distinguishing things the
and seldom suspects that any beings but himself have any share in most minute, such as, ill any other style of writing, could not be
producing them. Nevertheless the thoughts of different tendencies distinctly presented to the apprehension. This shews us the true
which thus at times agitate the mind, arc so distinct from each manner in which all the conversations between various persons
other, and so strongly marked, that they appear to the mun him- mentioned in the I-Ioly ,V- ord, are to be understood. However
self like conversations within him ; although he usually believes real, considered as to their natural existence, the persons were who
both the distinct parties by which the thoughts are infused to be are mentioned ill the Scriptures, the conversations recorded between
wholly himself. Hence it has even become custornary to speak of them are meant to represent the various trains of perceptions and
particular thoughts, or trains of thought, that at times pass through thoughts that take place, on the occasions spiritually denoted, in the
the mind, as a species of discourse with oneself: and thus, when minds of individuals of the human race, as they are introduced by
mentioning them to others, we often say, "I said to myself i " and the .operation of distinct influences, either from the heavenly or the
when an opposite, or at least quite distinct train of thought has infernal world, on distinct principles in the human constitution.
succeeded, we describe this also by saying, "But then I said to Here then it may be observed, by the \vay, that when this law of
myself again." The truth is, that all this arises from there being the composition of the Sacred Scriptures is understood, we may be
in reality innumerable different princi ples in our minds ; and also, enabled to reconcile difficulties in the literal sense on important
from our being acted upon every moment by spiritual associates of doctrinal points, which otherwise could not be easily explained.
different classes. For though there are innumerable distinct things For instance: 'Ve know that man has innumerable distinct
in our own minds, yet as man in himself is not life, but merely a things in his constitution: We see that this is the case in the for-
form receptive of life, nothing in his spiritual organization would mation of our bodies; and all who have studied-indeed all who
ever be capable of the least consciousness of existence but for the have paid the slightest attention to-the operations of their nobler
continual action of life upon it flowing ill from without-s-that is, in part, the mind, are aware that this is still more compounded of
all cases, primarily from the Lord, the only Source of life, but medi- parts innumerable. Yet we know, that as all the outward members
ately through heaven or through hell, by the agency of angels and make but one body, so all the inward feelings and perceptions
spirits from thence. 'I'he life thus presented from different mediate make but one mind ;-yea, even the mind and body together, dis-
sources, is actually received by the man, and by every the minutest tinct as they are in their natures, make but one man. But on
principle that has a place within him, from the one medium or account of the perfect distinctness of the several parts of the mind
from the other, according to its respective affinity of nature. 'I'he and the man, the suggestions arising from the activity of each are
man however always has a po"\ver to turn either towards the oue or represented, we see, in the Holy Word, by conversations between
the other, and thus to give the preponderance to whichever side he absolutely separate persons. Now this is the reason why the per-
pleases, by virtue of a constant influx of freedom into the very ceptions in the mind of the Lord Jesus Christ, while engaged in
 cX..~~ I~~ ~ :
.
1 t-t l"l4~
fl\lt..t 0··/
104 Sermons on Judges. [Serm.
f) r;t r l05'
Chap. vi. 11-24. y \"~
.the work of glorifYIng His Humanity, are .:represented as conversa..
tions, carried on, on the one side, by prayer, and on the other by -whether emissaries from the heavenly or the infernal world have
voices from heaven, and by commands declared by the Lord to have most influence over us. There may indeed be thoughts which
been received by Him from the Father; as w hen we find him saying, come ill their origin from the heavenly kingdom, that do not imme-
"Father, glorify thy name:" and, it is added, "r.I.'here came a diately refer to heavenly things: and there may be some that seem
voice from heaven; saying, I both have glorified it, and will glorify to have this reference which in reality come from the infernal
it again." At other times we read of the Lord's addressing the kingdom, but both may be known by observing the affection with
Father, without any intimation being given of an answer received; which they are united. If it is so certain that both worlds are so
and at others he speaks of the commands, or rather commissions, near to us, how careful should we be to reject every thought whose
he has received from the Father, without any notice of an address tendency would be to ally us with the evil one" and to cherish
on his part. These communications between the Lord and the those which would connect us with the heavenly one. It is true
Father, being- so distinctly related, are supposed to im ply that they that thoughts from hell may. be injected before we are aware,
are distinct persons. But the case is here exactly the same, as in and in states of temptation n1ay be presented so constantly"
the Scripture mode of representing the communication with each as we have seen in our last discourse, as to threaten to take
other of the distinct principles in the mind of one individual man. entire possession of the mind: but this need, not fill us with
As the distinct principles that are in man, though represented by too glOOl1lY apprehensions as to our state, provided we \are
distinct persons in the Word, do not make him more persons than careful not to make them our own by giving them willing enter-
one, so neither do the distinct principles that are in the Lord, the tainment. (( Not that which goeth into the mouth," saith the
most general of which are the Essential Divinity and the Divine infallible Teacher, "defileth a man, but that which cometh out of
Humanity, the one denominated the Father and the other the SOD, the mouth, this defileth the man: ", where, by ((that w hich goeth
make Him more persons than one. 'I'he appearance of their being into the mouth" are meant evil thoughts injected by infernal
so, arises from the style of correspondence and representation in agency, but not appropriated by the affection and so made our
which the Holy Word is written; according to which, we have own; and by that which cometh out of the mouth are meant evil
seen, distinct principles are spoken of as distinct persons. Let us thoughts proceeding from the heart or will. On the whole, if we
·then (to vary the words of the Athanasian Creed) be careful, in our were duly sensible that every thought that enters our minds comes
ideas of the meaning of the terms Father and Son, as applied to either from heaven or from hell, we perhaps should not think it of
the Lord, neither to confound the principles nor to divide the so little consequence as too many are apt to do, to be on our guard
person. how they are engaged. By continued practice, we form our minds
Here we have an important doctrinal application of the im- to the reception either of good thoughts or of bad: we bind our-
portant fact, that the distinct principles in the human mind are selves either to the kingdom of light or to the kingdom of darkness:
represented in the Word by distinct persons: but from another and whichsoever of these kingdoms we have thought from, and
branch of the same truth we may draw an important application of with, while here, we shall think from, and in, in and to eternity.
a practical nature. For if it be true that so many various things With these general remarks on the conversations recorded in
have a place in our spiritual organization; and if we are connected Scripture, we will proceed to some observations on the appear..
by them both with the heavenly and infernal kingdoms,---and ance of the angel of the Lord to Gideon, as recorded in the first
indeed with all the societies of each ;-and if, further, all the verse of our text.
thoughts that ever pass through our minds proceed from the action It is mentioned in the verses preceding, that "Israel cried unto
upon us of spiritual associates belonging to some society of one or the Lord," (the meaning .of which phrase we have spoken of on
other of those kingdoms: then, if we were disposed faithfully and former occasions,) and that then the Lord sent to them a prophet
impartially to note our thoughts, reflecting upon those 'which we who, after reminding them of the Lord's operations in their behalf
most readily recur to and dwell upon with most delight, it would in delivering them from Egypt, states the cause of their present
not be difficult to ascertain what sort of spiritual society we prefer calamity to be, their not having obeyed the command which pro-
hibited them to worship the gods of the Amorites. By this state-
 106 Sermons on Judges. [Serm. xii.] Chap. vi. 11-2L~. 107

ment is spiritually described, a perception comrn unicatcd from the spiritual nlan,-or the new will formed by regeneration in man's
Lord through <the doctrine of his Word, (signified by a pro- spiritual part by the Lord.
phet.) shewing the cause of all temptation and infestation from That Gideon had some such representation as we have stated, is
evils to reside in our own selfhood, and the looking thereto instead evident from the employment in which the angel of the Lord found
of' to the Lord: since, although the evil and false suggestions him engaged. 1-Ie was threshing wheat: our translation says" by
which may arise in temptations, n1ay not be actually appropriated the winepress," but according to the original it is " in the wine-
by us, it is nevertheless certain, that if there were not something press ;"-an extraordinary expression that has very much perplexed
in our selfhood which inclined that ,vay, there would be no ground translators and commentators. Some have rendered it "in a little
in us on which the infernal influence could operate. Then, it is threshing floor," supposing that the winepress is mentioned, not
said, "there came au angel of the Lord, and sat under au oak, to denote that any winepress was actually concerned, but to inti-
which was in Ophrah, that pertained unto J oash the Abiczrite: mate that the threshing floor was not larger than the space occu-
and his son Gideon threshed wheat by the winepress, to hide it pied by a winepross ; others, as the English translators, conceiving
from the Midianites." This denotes the manifestation of the Lord this too far fetched, have put an unusual meaning on the pre-
as to his Divine Proceeding Influence, or Divine Truth in 'which is position signifying in, and have translated it by. . "However, we
the Divine Good, in the Word, and in the things that are from the need to take no pains to reconcile the literal expressions, or to
Word stored up in the human mind; and the development of ascertain in what manner or place Gideon, as a certain man,
a principle of genuine truth from go~d in the interiors of the actually managed to thresh his wheat : the spiritual sense is clearly
mind, to and in which this manifestation could take place. An discoverable in the mode of the expression as it stands in the
oak. is a tree frequently mentioned in the Scriptures; and as all original; and, no doubt, that singular mode of expression was made
trees in general signify either. perceptions or knowledges of truth, use of, purposely to give the spiritual sense in fulness,-the ob-
according to the subject respecting which they are mentioned, so scurity which was thus thrown over the letter, being comparatively
do particular trees signify some particular class of such perceptions a thing of no consequence. To thresh wheat is to separate it from
or knowledge. An oak, for its great magnitude, its great hurdness, the husk preparatory to its being used for food: and a winepress
and the tangled appearance of its crooked branches, denotes truth is used to perform a similar operation in the preparation of wine,
in its lowest and most external mode of existence, in which it is a it being a machine for the separation of the juice of the grapes
general covering or clothing to things of an interior nature, (which from the skins and refuse. Wheat, as the noblest species of corn
perhaps is represented by the magnitude and cap-like form of the and the chief article of human food, represents that which tends
oakj)-is to them a strong basis for their support, which is ex- most substantially to nourish the spiritual man, w hich is good of a
. pressed by its hardness ;-and in which truth appears under a celestial order appropriated in his will: and wine, which is the
mazy and confused aspect, the fallacies of the senses which here most generous kind of drink, denotes that which tends most di-
mingle with it requiring continual unravelling; which is what is rectly to invigorate the spiritual part, by enabling the mind to ap-
represented by its tangled appearance and the crookedness of its propriate the good on which it must primarily subsist; which is
branches. Thus the oak is an apt emblem of the Word in the ob- truth of a spiritual order appropriated in his understanding: for
scurer parts of its letter, a great portion of which consists of truth as food alone, without drink, would not nourish the body, for
of this kind: and the angel of the Lord sitting under the oak, de- want of a vehicle to convey it into the system, so neither will good
notes the Lord Himself as to His Divine Truth in the inmost of without truth nourish the mind: yet all the nourishment resides
the Word. J oash represents a principle of good from the Lord i~ the food: by drink alone> though it readily enters the system,
still existing in the interiors of the mind, and his son Gideon is a life cannot be supported.
. principle of truth proceeding from that origin. Some idea of the Thus, then, by Gideon's threshing wheat in a winepress, and
specific quality denoted by them may be formed, from the circum- this in order to hide it from the Midianites, is denoted, that not-
stance of their belonging to the tribe of Manasseh: for Manasseh, withstanding the prevalence of such things as are represented by
who was the eldest son of Joseph, denotes the will principle of the the Midianites in the external man, there is) nevertheless, within
.,.a
108 Sermons on Judges. [Serm.
.principle that is intent upon the appropriation of good, and upon
the purification of it from the chaff' of our own defilements : and
that this is going on while there is nothing outwardly apparent but
a state of jeopardy and trial arising from the presence of opposing
SERMON XIII.
principles in the external: for a winepress, on account of thc force
used in it, represents also, a state of severe temptation, hy 'which
the quality of the truth we have received is ascertained. Thus
while nothing is discoverable to the outward observer, nor perhaps Judges vi. 11-24. (Sermon ii.)
to the man himself, but affliction and desolation-though the good And there came an angel of the Lord, and sat under an oak which
that is being effected is hid from the Midianites-c-thcre neverthe- was in Ophrah, that pertained unto Joash the Abiezrite. And
less is a principle inwardly which is intent llpon exploring and his son Gideon threshed wheat by the winepress, to hide it from
appropriating good, and to which the angel of the Lord-an the Midianites, And the angel of the Lord appeared unto him,
influence of his divine Spirit, can be manifested, and can excite it and said unto him, The Lord is with thee, thou mighty man of
to an open development by the encouraging assurance-the Lord valour. And Gideon said unto him, 0 my Lord, 'if the L01·d be
is with thee, thou mighty man of valour. with us, 'lohy then is all this befallen us? and where be all his
We see, then, from this slight view of this part of our subject, of miracles 'lohich our fathers told us oj, saying, Did not the Lord
what infinite importance it is that we should ever preserve in our bring us 'UJJ from Egypt? -But now the Lord hath forsaken us,
internal man, a steady determination to -the love and practice of and delivered us into the katul« of the Midianites. And the Lord
goodness,-that we should ever cultivate in our hearts a sense of looked upon him, and said, Go in this thy might, and thou shalt
the pre-eminence of such affections as have the Lord and heaven for save israel [rom the hand of the Midianites: have not I sent
their objects, and which manifest themselves in harmlessness of ihee ? And he said unto him, Oh, my Lord, wherewith shall I
demeanour and works of charity-that term being understood to save Israel P Behold, my fan~ily is poor in Mdnasseh, and I atn
mean the pure love of our neighbour. If this be attended to, all ex- the least in my father's house. And the Lord said unto him,
ternal.clouds will ere long pass away i-s-sorrow 111ay endure for a Surely I will be with thee, and thou shalt smite the Midianites as
night, but joy cometh in the morning. We have also seen how one man. And he said unto him, If now I have found grace in
much improvement may be derived from a careful watching over thy sight, then shew me a sign that thou talkest with me. Depart
our thoughts-how much our eternal state depends on our employ- not hence, I jJray thee, until I corne unto thee, and bring forth fny
ing the freedom of will and choice, which we enjoy as a gift im- present, and set it before thee. And he said, I will tarry till
parted to us from moment to moment from the Lord alone, to the thou come again. And Gideon went in, and made 'ready a kid,
purpose of making a right choice in those spiritual associations and unleavened cakes of an ephah of flour.· the flesh he put in a
with the inhabitants of the eternal world, which, whether we know basket, and he put the brotli in a pot, and brought it out unto him
or reflect upon it or not, we are forming or strengthening every under the oak, and presented it. And the angel of God said unto
instant of our lives. Of what infinite moment must this be to us, him, Take the flesh and the unleavened cakes, and lay them upon
when we must so soon become inhabitants of the eternal world this rock, and pour out the broth. And he did so. Then the
ourselves! Of the certainty of this we are ,continually receiving angel of the Lord put forth the end of the staff that was in his
warnings. At all periods of life, we are liable to be called away: hand, and touched the flesh and the unleavened cakes: And there
let us be prepared for the call by forming our minds while here" to . arose up fire out of the rock, and consumed the flesh and the un-
an association with the inhabitants of the heavenly world, by con- leavened cakes. Then the angel of the Lord departed out of his
tinually striving to cultivate heavenly affections in our internal sight. And when Gideon perceived that he was an angel of the
man, by removing every outward obstruction, till our whole mind Lord, Gideon said, Alas, 0 Lord God I for because I have seen
and life assumes the heavenly impress. an angel of the Lord face to face. And the Lord said unto him,
Peace be unto thee: fear not: thou shalt not die. Then Gideon
10
 110 Sermons on Judges. [Serm. xiii,] Chap. vi. 11-24. III
built an altar there unto the Lord, and called it Jehovah-shalom: inward peace and tranquillity ·of mind, the consequence, though
unto this day it is in Ophrah of the Abiezrites:" this he does not know unless he has learned it from the doctrines
IN our last discourse, we took occasion, from the long dialogue of his church, of the nearness of angelic associates,-of the in-
which is recorded in this passage of Holy Writ, to offer some ex- teriors of the mind being in fact so opened towards heaven, as to'
planation of the general design of the numerous cO:lvers~tions receive a communication, not indeed of the thoughts of the angels,
which are detailed in the Scriptures, and to shew, that In their ap.. but of somewhat of their heavenly affections which have inherent
plication to man in the progress of his regeneration, they denote, in them heavenly delight: he hence also has a ready access to the
not dialogues between distinct individuals, but distinct trains of Lord in his devotions, with a sense of divine favour and accept-
thought, passing in the mind of one individual, and injected into ance, which gives a life and soul to all that he thinks, does, and is.
him by a spiritual agency, operating either from heaven or from But in states of temptation all this is intercepted, whence he can-
hell, and from the various classes of the spiritual associates who. are not help coming into deep anxiety, with a sense of apprehension
always near him. Having thus proposed such general observations as to his spiritual security, a dread of being finally cut off from the
as seemed necessary to prepare us for a right apprehension of the heavenly kingdom, even extended to a despair of ever attaining it :
import of the narrative, we will now, as the particulars to be con- for ill this state his thoughts are kept continually on his own evils;
sidered are numerous, and will take some time to unfold even with and it seems to him as if he must fall into and be fixed in them
the utmost brevity, proceed without further preface to what lies for ever. This arises from the agency of the tempting spirits, who
before us. call forth such things from his menlory, and from his hereditary
We have seen that Gideon represents a principle of truth from -propensities; and indeed not only excite \V hat the man actually
good in the interiors of the mind, which is intent upon the acquisi- has possessed and appropriated, but infuse and charge upon him
tion and appropriation of good, even during those states of tempta- much more, which though altogether from them.. appears to the
tion in which the exteriors seem utterly carried away by the in- tempted subject as if it was wholly from himself. In the present
undation of trifling thoughts of an evil nature, tending to the state of the world these states, probably, are not often experienced,
confirmation of merely external delights j and that the appearance yet we are assured in the New Church Writings, in which SUCll
of the angel of the Lord to Gideon represents an influx of divine subjects are laid open with a clearness never known before, that
truth from the Lord Himself through heaven, invigorating what is real temptations are attended with such feelings and perceptions
thus of Himself in the interiors of the mind, and preparing it to as these, and that there is no other way by which the evils of
flow into the exteriors with such power, as to dissipate whatever is man's nature, especially such as he has confirmed by actual life,
infused thereinto from the kingdom of darkness, and restore the can be removed from his mind: for the mind is a real spiritual
whole man to a state of heavenly peace and delight. The conver- substance and form, and whatever has been an object of the
sation then which is recorded between the angel and Gideon, no love gives a certain modification to that form, so that the removal
. doubt expresses the perceptions which pass in the mind of the re- of an evil is in fact the removal of something in the organization
generating subject, preparatory to the conclusion of the temptation of the mind, and the correction of some deformity which had been
represented by the invasion of Israel by the Midianites. occasioned by it: of course this cannot be effected by a mere
The first thing stated is, that the angel of the Lord appeared thought or wish, but only by a painful course of discipline. This
unto Gideon: by which is described, the perception of light in the discipline therefore, must, at SOUle period or other of our existence,
interiors of the mind, and of the re-opening of a communication be undergone, before we can enter the regions where no spiritual
with heaven, discovered by a sense of inward peace and elevation deformity can appear: if therefore it is not undergone in this life,
towards the Lord, after a long period of darkness and anxiety. it must after the death of the body, provided such a degree of the
For when a person, truly intent upon making sure his reception reception of divine things had in this life been attained, as to have
into that state of happiness, the consequence of an appropriation given a preponderance in the interiors to good over evil: other-
of a heavenly principle of life, which it is the desire of the Lord wise it never can be experienced at all, and thus the evils that have
that all should attain, is not in a state of temptation, he feels an a place in the spiritual organization can never be removed at all,
112 Sermons on Judges. [Serm. xiii.] Chap. vi. 11-24. 113

but must sink the unhappy subject of them to the regions of final the being who spake with him to be an angel; by which is inti-
misery. That some who are destined for heaven do not enter it ' mated that in the first breaking of light through the clouds and
i~mediately on the death of the body, is evident from many pas- the arising of the first encouraging thoughts, it is not immediately
sages of the Holy Word rightly understood: as from that where seen to be a real commencement of deliverance, but is distrusted
John says in the Revelation that he saw souls under the altar who as an illusion. of deceitful hope: and the answer that he ~akes is
said, "How long, Lord, holy and true, dost thou not avenge our that of despair i-of a man who on such a suggestion arising, re-
ga~'tds what it points to as impossible; having been so entirely de-
blood on them that dwell on the earth;" by which is spiritually
described the desire of those who are in temptations from the in- prived of his spiritual comforts as to doubt whether those he had
festation of evil spirits in the other life, wherein they are guarded experienced in former times had in them any thing real, and had
by the Lord's divine love, to be delivered and taken up into heaven. not a~l been mere tricks of the imagination: for he says, "0 my
I mention these things lest it should be supposed, since Inany lord, If the Lord be with us, WIlY then has all this befallen us ?"-
experience little or nothing of real spiritual temptations in this words which imply a belief, from the severity of the temptation,
life, and yet they are necessary to final purification, that therefore that there was nothing of the- Lord in the mind at all, that if there
there is room to draw unfavourable conclusions respecting their were really any thing good within, it would be impossible to seem
eternal state. None, it is plainly seen, pass through the world to. be so enti.rely deprived of it. He adds, " And where are all the
without undergoing trials of an external or natural kind; and IUI.racles which our fathers told us of, saying, did not the Lord
these, when made a right use of no doubt tend, though indirectly, bring us up out of Egypt." These words express doubt whether
to improve the spiritual state: but spiritual temptations are trials f?rlUer spil:itual experiences had been real or not, from a supposi ..
in which the objects in suspense are not earthly but heavenly ones, tion, that If we had really been delivered from the merely natural
being real conflicts in the mind between evil and good" false per ... state represented by Egypt, we should not be liable to fall into the
suasion and truth, and being always attended with anxieties, not grievous condition which is now experienced. The miracles, or, as
about temporal things merely, but about eternal salvation : though the word here used more properly means, the wonderful works,
sometimes anxieties of both kinds are combined, which are the are the divine operations in our behalf by which we had been
most severe temptations of all. And we may also be assured, that brough.t from a ~erely natural state, regardless altogether of spiri-
the more of the temptations necessary for our purification are un- t~al t~lIngs, and Ignorant of them, to a state of reception and de-
dergone, and thus the more of the evils inherent in our nature or light In them: and it is added, " which our fathers told us of," to
acquired by habit, are removed, in the present life, the higher and denote that there were deliverances belonging to a former state
more' blessed will be the state to which we shall be exalted in which indeed influence the present, but which, if real, seem no,~
eternity. to have been of no use, as not serving to prevent our heinz now
In the case then before us, by the angel of the Lord's appearing lost in a different manner: "for," he says, " now the Lord ~hat.
to Gideon is meant the restoration of the communication with ever he may formerly have done for us) hath forsaken us, and de-
heaven and the Lord, towards the conclusion of a state of tempta- livered us into the hand of the Midianites :"-every thing of the
tion j and by his saying, "The Lord is with thee, thou mighty Lord once received in our minds is now become extinct, the con-
man of valour," is meant, a perception in the mind, flowing in sequence of which is that we are wholly sunk into the power of
from this source, of the divine presence, and of the impartation of merely external things with their fallacious delights. Words call-
~ot express a more entire state of despair: and their being urged
strength to the truths abiding with us from the Lord" sufficient to
drive' away all the clouds of temptation. But when a temptation III answer to the angel's first salute, seems to intimate that the
has been continued so long, that it appears as if it never could first effect of the near presence and powerful influx of the Lord in
have an end, the mind is not easily raised from its despondency, states of temptation, is, to make us feel all the horrors of our con-
but a multitude of doubts is suggested as to the possibility of de- dition. It is true, indeed, that in all temptations the Lord is in ..
liverance; which is denoted by the numerous doubting answers mostly present, and more immediately so than at other times :
a~d requests made by Gideon. Thus he does not at first recognize
otherwise we could not be kept in a determination of resisting, but
10*
114 Sermons on Judges. [Serm. xiii.] Chap. vi. 11-24. 115
should indubitably yield, andthere can be liO doubt that the final avowed, is to be in humility, and in what is near akin to it} and
sentiment of despair is the consequence of the Lord's drawing still cannot exist without it, in innocence: for the being innocent, in
nearer, so that the influx 'being stronger than our state is adequate the sense in which it is referred to in the Scriptures, does not
to bear; occasions the sense of extreme humiliation and wor tlrless- mean the being free from any hereditary corruption, or the having
ness which suggest the thought that there can be no hope for us. neter fallen into any transgression, for in these senses none are in-
This however is one of the chief things which the temptation is nocent, 1101' can they possibly be made so; but it refers toa state
permitted in order to produce-not the sense of despair, if this in which the mind is thoroughly sensible of its own weakness and
could be separated from the other, but the conviction that in and unworthiness, and in which it depends entirely upon the Lord
of ourselves we have nothing that is good, that in and of ourselves alone, as a child on its parents. It is no doubt on account of this
we are nothing but evil ;-to feel. as if the Lord had forsaken us, signification of being the least of a family or tribe, that it is men-
or' 'cannot dwell with creatures so defiled; but that we are delivered tioned in other instances: thus Othniel, as noticed in a former
into the hands of the Midianites,-are wholly abandoned to the discourse, is described as being the least of his family ; And when
possession of the evils of our nature. This state of self-abasement Saul was told by Samuel that he should be king over Israel, he
however is one which prepares us for a more direct reception of answered, "Am not I a Benjamite, of the smallest/of the tribes of
the Lord's mercies; which is implied by its being now said, that Israel? and my family the least of all the fan1ilies of the tribe of
~~ the Lord looked upon him,"-to look, as having reference to the Benjamin 7 Wherefore, then, speakest thou so to me?" So
sight, denoting to communicate a clear perception. "And He David was the least and youngest of his father's house. These
said, Go in this thy might, and thou shalt save Israel from the instances illustrate the Lord's words, "Except ye shall receive the
hand of the Midianites : have not I sent thee 7" It does not kingdom of God as a little child, ye shall in nowise enter therein :"
readily appear what is here referred to by the demonstrative pro- instructing us that innocence, consisting in humility and the re-
noun this-Go in this thy might : but if, as one would expect, it nunciation of self, is the only soil in which Christian graces can be
refers to what Gideon had just said, it beautifully illustrates. the planted so as to be fruitful. And where self is thus put out of the
doctrine contained in the Lord's saying to the apostle, "]\iy \vay, room is made for the Lord to enter: wherefore "tIle Lord
strength shall be made perfect in weakness:" for as soon as said unto him, Surely I will be with thee, and thou shalt smite the
Gideon, or the spiritual man represented by him, is brought to the Midianites as one man:" which denotes a further clear percep-
heartfelt acknowledgment of his own nothingness and vileness, the tion that deliverance from the infesting influence is not, as was at
Lord says, "Go in this thy might." If, however, the saying, "this first supposed, impossible, but a full conviction that by the Lord's
thy might," refers to the vigour with which he was threshing the aid so full a victory over it may be obtained, that the whole mass
wheat, the meaning will be, to apply this earnestness with which of infesting incitements and persuasions should be swept a way to-
the mind is intent on appropriating good and rejecting its impuri- gether.
ties in the internal man, to the rejection of every thing opposite Still, however, all that has hitherto been affected by the per-
thereto in the external: and as both these applications of the ceptions thus communicated, has been the intellectual part of the
words are in agreement with genuine doctrine, I cannot say which mind: but though this is thus convinced of the practicability of
is specifically in tended. the deliverance promised, so that hope begins to succeed to despair,
But we find that this improved perception of the Lord's merci- yet the will is not yet so inflamed and animated to the work as to
fuldesigns has the effect of carrying Gideon's humility still further; exalt this hope into confidence. For a long time previously there
for his answer is, "0 my Lord, wherewith shall I save Israel? has been an inability to raise the affections to the Lord, and to feel
behold, my family is poor in Manasseh, and I am the least in my any sense of worship being accepted: w herefore, until this call be
father's house." As his former answer had more reference to a experienced, although the understanding is convinced that by
sense of man's being in himself nothing but evil, so this has more divine aid deliverance rna y be obtained, yet the mind does not feel
application' to an acknowledgment of utter inability of and from fully assured that this conviction is really from the Lord, and is
himself to do any thing good. To be the least, when willingly positively an earnest of the attainment of such deliverance. This
 116 Sermons on Judges. [Serm.
xiii.] Chap. vi. 11-24. 117
is intimated by Gideon's saying,' "If now I have found grac~ in
, thy sight, then shew me a sign that thou talkest with me,"-,vhere thus perceived what a near manifestation he had had of the divine
the latter words properly mean, that it is thou, (that is, the Lord,) presence, cc Alas, 0 Lord God! for because I have seen an anael of
thatrtalkest with the soul and impartest these perceptions: he the Lord face to face:" and the revivification of the mind in con-
adds, "Depart not hence, I pray thee, till I bring forth Iny present) ~equence of the reception of a new principle of life from the Lord,
and set it before thee. And he said, I will tarry until thou come IS meant by the Lord's consoling answer, "Peace be unto thee ~
again. And Gideon went, and made ready a kid, and unleavened fear not: . thou shalt not die." And that the state of improved
cakes of an ephah of flour: the flesh he put in a basket, and he put love.and Inward peace thus acquired is stored up in the interiors,
.the broth in a pot, and brought it out to Him under the oak, and and IS .at~ended with blessed consequences to all eternity, is meant
presented it." All this denotes the preparing of the mind for the when It IS added, " And Gideon built there an altar unto the Lord
pure worship of the Lord, by raising to him the purest affections and ~a!led it, Jehovah-shalom, (that is, Jehovah's peace) : unto thi~
of innocence and charity of which it is capable, and the desire of day It IS yet In Ophrah of the Abiezrites."
experiencing conjunction of life with Him thereby. Then" the . What blessed encouragement is here afforded us to persevere
angel of God said unto him, Take the flesh and the unleavened steadfastly through every stage of our spiritual progress since even
cakes, and lay them upon this rock, and pour out the broth:" by the most se.vere, which after all endure but for a ~om:nt, procure
which is implied, that the affections of innocence and the percep- for us blessings that never have an end. What satisfaction it must
tions of truth connected therewith, must be entirely separated afford. us t.o have a well-grounded confidence that an altar to the
from self, and acknowledged to be from the Lord alone by the Lord ~s real~y erected in the interiors of the mind-a principle that
divine truth of His Word, which is meant by the rock :-And ~orshIl)S HIm continually from pure love, and the name of which
-when Gideon had done so, "Then the angel of the Lord put forth IS Jehovah's peace,-that is, its quality is such that a state of in-
the end of the staff that was in his hand, and touched the flesh most peace, the result of the union of goodness and truth and of
and the unleavened cakes, and there arose up fire out of the rock, conjunction of life from the Lord is inherent in it· and that this
and consumed the flesh and the unleavened cakes:" by which is shall a~ide t,o this day-t~a: whatever state may ev~r after be pre-
meant, that when the offering of the best affections is thus made sent, still this shall be within, May we be faithful enough to be-
in sincerity, an influx of power flows into them from the Lord, ?ome partakers ~f su?h mercies j to which end Iuay we ever be
signified by the putting forth of the staff, and they are vivified by In~ent on the purification of our heart and life) and submit in all
the impartation of a pure flame of love from the Lord by the \tVord, things to the leadings of the Lord and the direction of His Word.
denoted by the fire springing up out of the rock, and that thus
our faint affections are really elevated to, accepted by, and have
the effect of conjoining us with, the divine love of the Lord, signi-
fied by the offering being thus consumed. 'I'hen it is said that
"the angel of the Lord departed out of his sight:" denoting the
termination of the state, of the manifest nearness of the divine
presence, and the return of the man into a state more of his own
affection and thought, though now essentially changed and re-
newed: the consequence of which is, a sense of the nearness in
which the divine presence had been felt, and of holy awe on ac-
count of it, attended with the extinction of the life of the previous
state, and the reception of a new principle of life from the Lord.
'I'he sense of holy awe, and of the extinction of the life of the self-
hood, which appears at the time as if a total extinction of all life
would. attend it, is implied by the exclamation of Gideon when he
 [Serm, xiv.] Sermons on Judges. 119
ing with our imperfections, our distrust, our tardiness to prosecute,
or rather to acquiesce in, his benevolent designs towards us,-of
that long- suffering and tender mercy which is content to lead
SERlVI0N XIV. gently the feeble, and does not readily turn away from their weak-
ness or their frowardness. It is said of the Lord when in the
world, that Himself bare our iniquities and carried our sorrows;
and He does the same, though not exactly in the same sense,
Judges vi. 36-40. through all his dealings with us. To look at the case before us in
" And Gideon said unto God, If thou wilt save Israel by n~y hand, a merely natural point of view, it might be thought that the
as thou hast said, Behold, I will put a fleece of wool in the floor, evidence which Gideon had already had of the divine presence, and
(and) if the dew be on the fleece only, and (it be) dry on all the of the stability of the divine promises, had been so ample, that to
earth" (beside), then shall I know that thou wilt save Israel by rny desire more must have offended Him who had granted him already
hand, as thou hast said, And it was so : for he rose up early on so much, and have been the most likely way to Tender his hopes
the morrow, and thrust the fleece together, and uJringed the dew ineffectual. He had already been favoured with . a visit from an
out of the fleece, a bowlfull of water. And Gideon said unto God, angel of the Lord, for which purpose the eyes 'of his spirit must
Let not thine anger be hot against me, and 1 will speak but titis have been opened, though this is not expressed more plainly than
once: let me prove, I pray thee, but this once with the fleece: let by saying, that the angel of the Lord appeared unto him; and this
it now be dry only upon the fleece, and upon all the ground let was in fact an appearance of the Lord himself, in the only way in
there be dew. And God did 80 that night: for it was dry upon which at that time it could be afforded, which was, by filling an
the
.
fleece
.
only, and there was dew upon all the ground." angel so fully with the divine presence, that his own identity was
AMONG the numerous remarkable things which 'distinguish this for the time swallowed up by it, and he knew no other than that
history of Gideon, this is not the least, that he was so slow to he was the Lord Himself; whence it is said in Gideon's interview
believe the reality of the divine commission which was confided to with the angel, that the Lord looked on him, and twice, the Lord
him, as to require of the Lord repeated signs to remove his dis- said unto him. Then also he desired a manifest proof that it was
trust; and that the Lord so far condescended to his infirmity, as the Lord or his angel who conversed with him, which was granted
to grant all the signs that he requested; and even more; for the by the wonderful manner in which' his offering was consumed.
last sign, which was that of the dream related by the Midianitish Then he received divine instructions in the night, and was not only
. soldier, and overheard by him, seems to have been granted for his delivered from the danger he had incurred by executing them, but'
encouragement without his asking for it. No doubt this is de- had his commission so fully acknowledged by his countrymen that
signed to instruct us, that in so severe a state of tern ptation as is he presently found himself at the head of a great army. But as
represented by the oppression of Israel by the Midianites, after a the day of conflict approached, his confidence began to waver, and
state of despair of ever experiencing a deliverance, has been in- he desired the signs mentioned in our text; and they were granted.
duced, and for some time continued (which we have seen in a N a doubt the reason was, because, though his trust in the Lord
former discourse is plainly indicated by Gideon's language in his was not yet equal to the work before him, there was a principle of
interview with the angel that first appeared to him.) it is only by trust within and his fears were only superfioial,-because his state
degrees that the mind becomes re-assured. This, we may conclude, was similar to that of the man in the gospel, who applied to the
is permitted, in order to render the blessing more real and per- Lord for the cure of his deaf and dumb child, and who, on the
manent, and to guard against the danger of man's becoming elated Lord's saying to him; If thou canst believe, all things are possible
C(

by too sudden a deliverance, and so forgetting the divine hand to to him that believeth," cried out with tears; " Lord, I believe: help
whom wholly his deliverance is owing. We also see in these cir- thou mine unbelief." Thus it is that the Lord bears with our in-
cumstances, even when only viewed in a superficial manner, a firmities, and removes them as we permit him, when he sees that
. striking exemplification of the divine goodness of the Lord in bear- there is in the heart a real desire for the object in view,-a sincere
120 Sermons on Judges. [Serm.
xiv.] Chap. vi. 36-40. 121
wish to be delivered from the power of our spiritual enemies, of all
from man, when he says, "The wind bloweth where it listeth,
our corrupt inclinations and perverse propensities. Where he sees
and thou hearest the sound thereof, but canst not tell whence it
this within, He by the gentlest means and most tender compliances
cometh and whither it goeth :-so is everyone that is born of the
leads us to that state of confidence in Him which is essential to
spirit." Tho narration proceeds, "And when the men of the city
our deliverance from any spiritual thraldom. But where our want
arose early in the morning, behold" the altar of Baal was cast down,
of confidence arises from an inwardly cherished love for that, what-
and the grove was cut down that was by it, and the second bullock
"ever it is, from which we outwardly profess a wish, or offer a prayer,
was offered upon the altar that was built. And they said one to
to' be delivered; where, even in the cases w here we ourselves think
another, Who hath done this thing?" These words describe a
we are sincere, but when our seeming desire for the spiritual a state of elevation, and thence of illumination from whence the
deliverance arises only from a perception in the intellect of the
change in the state of the interiors becomes manifest to those prin-
pernicious nature of all evil attachments, and of the superiority of
ciples of the mind, which, although originally from the Lord (for
such a state of love and life as divine truth dictates; but yet, not-
these people were Israelites), are yet so contaminated b~ self as to
withstanding this intellectual conviction, the will still inwardly
favour the evil which has been removed, and a consternation among
clings to the deprecated evil; in this case the unbelief is radical,
them in consequence. " And when they enquired and asked, they
and wecannot hope for those helps to its removal, which, in our
said Gideon the son of Joash hath done this thing. Then the men
hearts, we do not really desire.
of tile city said unto J oash, Bring out thy son that he may die,
" To proceed, however, more directly to the subject. And first, to
because he hath cast down the altar of Baal, and because he hath
connect the present subject of our meditations with the former, it
cut down the grove that was by it." 'These words describe a per-
will be necessary to notice the events that took place bet ween the
ception in this part of the mind, that there is within a principle of
circumstances recorded in our last text, and in our present.
genuine truth from good from the Lord, which is Gideon the son of
In the 25th and following verses it is recorded, that Gideon was
J oash which no longer suffers evil and its falsity to have the pre-
directed by the Lord in the night, to throw down the altar of Baal
emin:nce; but with a disposition as yet not to yield to this
that his father bad, and to cut down the grove that was by it, and
heavenly principle, but by not suffering it to descend into open
to offer bis father's second bullock of seven years old as a burnt-
manifestation, to destroy it: for it is a momentous truth that unless
sacrifice with the wood of 'the grove. These circumstauces denote
heavenly principles within are suffered t~ come int~ outward acts,
that offering of the affections of the external man to the Lord sig-
they soon vanish from the mind j ~ccordlng .to that Importa~t doc-
nified by the bullock, which corresponds with the state of goodness
trine of the New Church, that charity and faith are mere perishable
previously received in the internal man, and which cannot take
things, unless they are rendered fixed and permanent by being
place till the love of evil, denoted by the altar of Baal, is dislodged
brought into suitable deeds and actions. "J oash however," . said
from its inmost seat, so as no longer to form the chief object of
unto all that stood against him, "vVill ye plead for Baal? ,vIII JTe
attachment even, to the external man. The manner in which
save him? he that will plead for him, let him be put to death
Gideon executed the injunction is thus related: "Then Gideon
wbile (it is yet) morning: if he be a god, let him plead for himself,
took ten men of his servants, and did as the Lord had said unto
because (one) hath cast down his altar. Therefore on tbat day he
him: and (so) it was, because he feared his father's household, and
called him (that is, Gideon,) J erubbaal, saying, Let Baal plead
the men of the city, that he could not do it by day, that he did it
against him, because he hath thrown down his altar." These
by night:" by which is represented, in general, the state of obscurity words imply a perception that evil, or the principle of ~vil, in itself
in which the removal of evil from its inmost seat in the interior
is nothing, and has no power: it only becomes something an.d pos-
affections takes place, so that man scarcely knows when it is effected, sesses power, as man gives it an existence in the forms of Ins own
owing to there still being contaminated principles in the lower mind, the consequence of which is, his own destruction.
regions of the mind which prevent him from knowing what is pass-
" Then," it is said, "all the Midianites, and the Amalekites, and
ing in the higher: so true is it, as the Lord declares, that the pro- the children of the east, went over, and pitched in the valley of
cess .of regeneration, as to its interior operations, is deeply hidden J ezreel;" which words express the state of devastation and tempt..
11
 1.22 Sermons on Judges. [Serm.. xiv.] Chap. vi. 36-40. 123
ation in which t e external of the mind wae still held, by the infu- nature as to bring with it a sense of inmost peace and tranquillity.
sion of evil suggestions in great quantities, keeping the thoughts It denotes an influx, in fact, of such a description, as to elevate the
fixed 011 external and frivolous things, and rendering it incapable of mind to the Lord, and enable it to repose in 11im with full con-
delight or enjoyment in things of a heavenly nature. "nut the fidence. It is an influence of the softest and most gentle kind,
spirit of the Lord," it proceeds, came upon Gideon, and he blew a
C( removing all anxiety, lulling to rest all contending cares, and so
trumpet, and Abiezer was gathered after him;" which words watering the soul as it were in its inmost recesses, preparing it to
describe the entrance of a spirit of divine life into the principle become fruitful ill all the graces of tb e regenerate life. Its sweet
of genuine truth from good in the internal Ulan represented by and tender nature may be seen by its application in that beautiful
Gideon, and an influx thence, signified by his blowing a trumpet, Psalm, where the inspired penman describes the blessings of mutual
into such thin~s as were nearest of kin to it, denoted by Abi- love by -a few most striking corresponding images: "Behold," says
ezer, which was the name of the family to which Gideon be- he, "how good and pleasant a thing it is for brethren to dwell to-
longed. Then" he sent messengers throughout all Mauasseh, gether in unity! It is like the precious ointment upon the head,
who also was gathered after him i " this denotes that every thing that ran down upon the beard, even Aaron's beard, that went down
belonging to the will of good, which also was of kindred to the to the skirts of his garments; as the dew of Hermbn, (and as the
principle represented by Gideoll, he being of the tribe of Manasseh, dew) that descended on the mountains of Zion: for there the Lord
also received the divine virtue, and stood prepared to resist the en- commanded the blessing, (even) life for evermore." Here the hap-
slaving power. "And he sent messengers unto Asher, and unto piness of mutual love is compared to the holy ointment with which
.Zebulun, and unto N aphthali; and they carne up to meet them: n Aaron was inaugurated into his office, because that was significative
Asher denotes whatever has relation to the delight of spiritual affec- of the influx of divine love, flowing through the mind from its in-
tion, which is charity, Zebulun whatever is in the spiritual mar- most to its outmost-from the head to the beard and the skirts of
riage, or the desire for the conjunction of goodness and truth, and the garments; and it is compared to the dew of Hermon and of
.N aphthali whatever is of a willingness to suffer the trials and Zion, because this denotes an influx of divine truth answering to
temptations necessary for the attainment of regeneration. such love, and which is sweet, pacific, and diffusing through the
Now it was when Gideon was surrounded by this powerful army, mind a sense of indescribable serenity and blessedness.
that he began to feel that anxiety about the event which is ex- Now the threshing floor, into which the fleece was to be put that
pressed by the signs he asked in the words of our text. " And was to receive the dew, denotes a state in which goods and truths
Gideon said unto God, If thou wilt save Israel by nlY hand, as are separated from falsities and evils, as the grain is from the chaff,
thou hast said, behold, I will put a fleece of wool in the floor: and thus it denotes also a state of trial and temptation, which was that
if the' dew be upon the fleece only, and (it be) dry upon all the of Gideon, or of the man of the church that he represents, on the
earth, then shall I know that thou wilt save Israel by my hand, as present occasion:' and to put a fleece, or the wool ~ of a sheep,
, th ou hast said." herein, is to preserve in this state a principle of good,-to have
This wish of Gideon seems to eXIJress a desire, to experience the respect to good therein; for as lambs and sheep are representative
divine .intlux in so special a manner, as to be assured that it is not of the principle of love and charity, so is their wool, being their
merely the common operation of the Lord which is given at all outward covering, representative of the same in its outward mani-
times, but that it is a communication expressly designed to support festation-to which also it corresponds by its warmth and softness.
the mind on this particular necessity and occasion: but as this This is the reason why, when the Lord appeared to John, in the
sign desired and obtained by Gideon, though so remarkable, is no Revelation, it is said that" his head and his hair were white like
where treated of in the writings of the New Church, I shall only wool, as white as snow," because his hair represented His divine
offer such general remarks upon it as may be suggested by the truth or divine proceeding in its most extreme or ultimate mani-
known signification of the several things that are mentioned. festation, and this is denoted as to good by wool and as to truth by
Dew is often spoken of in Scripture, and is the appropriate em- snow :-for what is called divine truth, as proceeding- from the
,plem of an influx of divine truth from a celestial origin, of such a Lord's divine love, is not truth alone, but truth united to good..
1~,4 Sermons on Judges. [Serm.
xiv.] Chap. vi. 36-40. 125
To lay the fleece then to receive the heavenly dew, no doubt must ~esson of s~iritual wisdom is conveyed. It would be presumption
mean, to receive the influx of divine truth in a ground of good: In us at this day, and could do our spiritual state no good, to wish
and, when it is added that" it was so, for he rose up early on the for external signs. of the Lord's presence and protection: but we
morrow, and thrust the fleece together, and wringed the dew out ought to desire to become the subjects of all that is included in the
of the fleece, a bowl full of water;" the meaning is, that in conse- ~igns granted t~ Gideon, and to find the subject of their spiritual
qu~nceJ truths in abundance, in their more ultimate form, in which nn port fulfilled In our own experience. His desire we have seen
. . "
implies, a wish in the spiritual man to obtain a perception, even ill
they are not merely perceived as imparting an inward }Jeace and
blessedness, but become plain objects of the thought, are imparted the temptation which is represented by the whole of this history,
and received. of the.Lord's presence in the interiors of the mind, communicating
But what can. be implied by the' repetition of the sign, with a a manifest sense of the heavenly gifts of which he is the Author.
change in the manner of it? For it is added, " and Gideon said How !lappy must it be, whatever storms may be raging without, to
unto God, Let not thine anger be hot against me, and I will speak experience the outpouring of a divine influence,-the dew of divine
but .this once: let me prove, I pray thee, but this once with the b~essin~, fillin~ all within with the sense of tranquillity and hap-
fleece: let it now be dry only upon the fleece, and upon all the piness . To this end, however, in the midst of the threshinz b floor ,

ground let there be dew." Doubtless this change of the miracle the fl~ece.must be spread: there must be a principle of good, of love,
was granted, to represent the two states which take place in the of desI:e, In the inmost of the otherwise agitated mind, aspiring to be
course of the regenerate life in general, and which must also occur replenished with the quickening influences of the Divine Truth and
in all its particular states, or in respect to every new acquisition Goodness! And how must the blessedness of the state be exalted
that .the regenerating subject makes: the first is, when truth with when the tranquil dew of heavenly peace, after having first watered
him has the preponderance, and he does good because truth re- the holy affection thus prepared for receiving it, diffuses its i~ftu­
quires .him to do so, but not as yet from a decided affection for ence even through the lower principles of the mind" and fills the
good itself: the second is, when the love of good itself is his ruling whole man with a sense of the beatifying presence of Infinite
principle of action; in which case he no longer makes account of Goodness; while the inmost affection of all is 110W elevated to tb e
truths, except as means to advance his states, and promote the ob- Divine Goodness itself, and is filled with a sense of pure good
jects to which his love of good inclines him. The first of these and love.
states is represented by the dew being received in the fleece; which
denotes that his will of good was as yet not properly such, but only
an affection for truths, and receptive of them; but when the fleece
remained dry, and the dew was on the ground, around it, it denotes
that change of state in which the ruling and inmost love is truly a
will of go.od, and truths are arranged around and below it as its
instruments for proceeding to its ends. Hence, when Gideon
begins his request with saying to the Lord, Let not thine anger be
.hot against me, it does not, in the internal sense, mean that there
was, any thing in his request that could be displeasing to God, but
a prayer for a further removal in himself of whatever is opposed to
the divine will, in order that he may receive in greater fulness the
Lord's love, and may come intothat state in which good} and not
.truth, as before, has the pre-eminence. Therefore the request was
granted: "And God did so that night; for it was dry upon the
fleece only, and there was dew upon all the ground."
In the signs then thus granted to Gideon, we see how beautiful a 11*
 xv.] Chap. vii. 2-7. ]27
dred and thirty-five thousand men, which was the number of the
Midianites,-was reduced to a little band of three hundred, and
that by so extraordinary a test as the one prescribed for the pur-
SERMON XV. pose,-as this is the most singular portion of this, throughout, most
wonderful narrative: I have thought it might be both acceptable
and useful again to make it the subject of our meditation. The
Judges vii. 2-7. one or two notices which are taken of the passage in the writings
of the New Church are extremely slight; yet perhaps they are
" And the Lord said unto Gideon, The people that are unih. thee are
sufficient to enable us to .deduce a satisfactory and profitable
too rnany for me to give the Midianites into their hand, lest Israel
explanation of the whole.
vaunt themseloes, saying, Mine own hand hail: saved me. Now
But before attempting any explanation of particulars, I cannot
therefore go to; proclaim in the ears of the people, saying, ,.r77l0S0-
refrain from making an observation, which, I think, must strike
ever is fearful and afraid, let him. 'return and depart early from
everyone on reading the passage. What I mean is, the utt~r im-
mount Gilead. And there returned of the people twenty-and-two
possibility, upon any rational principles, except such as admit the
thousand; and there remained ten thousand. And the Lord said
existence of a spiritual sense of the inspired record, of accounting
unto Gideon, The people are yet too many; bring them doum unto
for the extraordinary method by which the three hundred men,
the water, and I will try them for thee there: and it shall be, that
who, it was foreseen, would atchieve the victory, were selected out
of whom I say unto thee, This shall go ~vitl~ thee, the same shall
of the ten thousand, of whom the force, which had already under-
go with thee; and of whomsoever I say unto thee, This shalt not
gone a sifting which had reduced it to less than a third of its
go with thee, the same shall not go. So he brougltt down the
original amount, now consisted, and of which remaining ten .thou-
jJeople unto the water: and the L01"d said unto Gideon, Everyone
sand no fewer than nine thousand seven hundred would, It ap-
that lappeth the water with his tongue, as a dog lappetli, hhn sha~t
thou set by himself; likewise, everyone that Innoetl: doun: on hi»
pear~, have been a useless incumbranc~. If, for some spir~t"?-al
reason which human ingenuity could never have suspected, Divine.
knees' to drink. And the number of thern that lapped, putting their
Wisdom deemed it better to attack one hundred and thirty-five
hand to their mouth, was three hundred men: but all the rest of
thousand with three hundred-being one four hundred and fiftieth
the people bowed down on their knees to drink uiater. And t.~.e
fraction of that number, or at an odds of 450 to one,-rather than
Lord said unto Gideon, By the three hundred men that lapped wzll
with ten thousand, which would have been two -twenty-sevenths of
I save you, and deliver the Midianites into .thy hand: and let
the enemy, or an odds of thirteen and a half to one,-still no one
all the other people go every man unto his place;"
could deem, that the proper method of ascertaining who should be
IN some discourses which I delivered a few years ago 011 tho eman- disbanded and who retained, could be, by trying in what manner
cipation of the children of Israel when oppressed by the Midianites they would drink water from a stream or lake,-whether by ~nee~­
. through the instrumentality of Gideon, who was divinely raised up ing down to it, and sucking it up with their mouths, or taking It
for the purpose, I did not treat, except incidentally, and very up in the hollow of their hands and lapping it like a dog with their
slightly, when discoursing upon other parts of the narrative, of the tongue. Noone, I say, it is obvious, could possibly see any reason
very remarkable portion of it contained in the verses which I have for thus distinguishing between one portion of the men who con..
now read. However, as the history contained in this chapter, of the stituted the Israelitish army and the remainder, except those who
rout of the Midianites by Gideon's band of only three hundred men, know that there does, exist by creation, a regular correspondence,
is one of the most singular of the narratives to be found in the his.. or mutual relation, between all natural things and actions and cer..
torical books of the Holy Word; and as the account detailed in the tain spiritual one8,-o1" that all natural things and actions have
verses I have now read, of the reason why Gideon's originally re- their properly corresponding spiritual antitypes, so that the former
spectable army of thirty-two thousand,-a force which, to all human are representatives in nature of the latter; and that all the circum-
apprehension, was quite small enough to atta~k a host of one hun- stances recorded in the Holy Word took place" and the book itself
128 Sermons on Judges. [SerID.
xv.] Chap. vii. 2-7. 129
is written, according to such correspondence. I do imagine that
enelny opposite to him on the other side of the valley. The pro-
everyone 'who thinks deeply must see and acknowledge, that such
an otherwise unaccountable circumstance, as the selecting of the portion of his forces to those of the enemy was as one to four and
three hundred men out of the whole ten thousand by so unprece- a quarter, so that every four Israelites would, on joining battle, have
dented a test, is sufficient to evince, that some spiritual reason to engage, and, if they gained the victory, to defeat, seventeen
must have been at the bottom of the transaction-that S01110 speci.. Midiauites. It is obvious, that unless assured of special divine aid,
fie thing must have been represented by both modes of action, and most men would deem it madness to fight against SUCll odds. Yet
thus that the narrative must contain a spiritual sense quite dis- " the Lord said unto Gideon, The people that are with thee are too
tinct from the sense of the letter. Let us then see if we may be many for me to give the Midianites into their hands, lest Israel
enabled to discover what the spiritual sense of the whole narrative, vaunt themselves against me, saying, Mine own hand hath saved
contained in the six verses which I have read, truly is. me." As just remarked, it seems improbable that any men would
We have lately seen that the Midianites, w hen mentioned in a venture to attack. so superior a force unless in the full confidence
good sense, signify, persons of a simple and welt-disposed character, of divine assistance: yet men of an arrogant and boastful disposi-
who receive and apprehend the truths of the church in a simple tion, would be apt enough, on obtaining a victory under such cir-
and superficial manner, but without perversion. But when they cumstances, to forget the Divine .Po,ver to which, they owed it, and
are ,spok.en of in a bad sense,-as when, in this portion of the cl~iln all the merit of it. as due to their own valour and military
sacred history, .they are described as enslaving and tyrannizing skill, In all spiritual conflicts, which these natural combats repre-
.over the Israelites, as the representatives of the Lord's spiritual sent, such conduct would have most fatal consequences. A man
church, they signify such persons and principles as are of au oppo- who, though seeking and acknowledging divine aid at the time,
site nature,-an utter indifference to divine truths, and au attach- s~ould obtain the victory over any evil, or prevail in any tempta-
ment to falsities of the most superficial kind, the result of an im- 'tion, but should afterwards ascribe it to his own strength or ability,
mersion in pursuits and pleasures of a merely frivolous and useless and thus arrogate the merit of it to himself, would, by SUCll con-
description. Their oppression of the Israelites, consequently, re- duct, fall into a worse evil than that which he had surmounted: the
presents temptations and desolations induced on the church, and temptation would return upon him, he would no longer have
on the member of the church, by the injection of such false and strength to resist it, and the consequence of his fall would be, con-
evil principles by infernal spirits of such a quality. What is sizni- firmation in evil after having attained confirmation in good, thus,
fled by. Gideon, and by the appearance to him of the an b<rei of °the a state' of profanation. The care of the Lord's divine providence
Lord, and by the signs which were granted for his encouraaement to guard man, in spiritual combats, from falling into such a delu-
• b
In the work to which he was called, of delivering his country, we sion, is represented by the Lord's words to Gideon as just recited,
have formerly treated of at large: at present we must confine our- and by the command which follows them. For the Lord proceeds
selves to the portion of the divine narrative directly before 118. to ~ay, "N O\V therefore go to; proclaim in the ears of the people,
.After Gideon, as related in the preceding chapter, had pro- sayIng, Whosoever is fearful and afraid, let him return, and depart
claimed his divine mission by casting down the altar of Baal, their early from Mount Gilead." "And," the narrative continues,
profane worship of which false deity had brought on the Israelites "there returned of the people twenty-and..two thousand; and there
the miseries under which they groaned, he blew a trumpet, which remained ten thousand." They that are fearful and afraid, signify
was first responded to by the family of Abiezer to which he be. they that are without trust and real faith in the Lord; conse-
longed, then by all the tribe of Manasseh, to which the family of quently, in the sense abstracted from person,such truths as man is
Abiezer belonged,. and then by the neighbouring tribes of Asher, acquainted with as yet only exist as knowledges in the memory,
Zebulun, and N aphthali; whose warriors gathered around him to but are not united with their proper affection, and thus not opera-
the number of more than thirty thousand men. With this army, tive in the life. In such truths) the Lord is not present, and
considerable in itself, but trifling in comparison of the immense therefore they are of no avail in temptation or spiritual conflict.
host of the Midianites, he pitched by the well of Harod, having the This being the spiritual signification of those who are fearful and
afraid, the number of them is said to be twenty-two thousand.
 xv.] Chap, vii. 2-7. 131
130 Sermons on Judges. [Serm.
expect, that if the whole of these were allowed to act aeainst the
.Twenty-two is twice eleven, and of the same signification; and
Midianites, and were victorious, they wonld claim the merit of the
eleven derives its meaning from its relation to the number twelve,
conquest as due to their own skill and valour, and take the honour
just as ninety-nine does from its relation to the number a hundred.
of it from the Lord. Literally and naturally, they were too few to
A hundred signifies what is full and complete, and consequently
set up such a pretence j for how could any men, if even the bravest
ninety-nine signifies what is not full and complete, but is deficient
that ever l~ved, cOffi?atting at the immense odds of two to twenty-
·inwhat is chief and primary; as in the parable of the hundred
seven, ascribe the victory, when gained, to anything but the relied
sheep, of which one was gone astray. Ninety-nine, also, is a mul-
on and realized assistance of the Divine Hand? And, spiritually,
tiple of eleven, and must have the same general signification. Thus
the ?orrespondence of the number ten thousand is too good to be
twelve-a number so often mentionec1,-signifies all the principles
apphcable to any truths not in union with goodness,-thus, to
of truth and goodness constituent of the church in man, considered
any but. SUCll as have in them the presence of the Lord, and power
in one aggregate complex. Eleven signifies the same in the gencral,
from him. Yet, for a reason which is not stated, though the
but in an imperfect state,-thus, the principles of truth and good-
number of the arlllY was thus reduced by more than two-thirds
"the Lord said unto Gideon, The people are yet'too many." I~
ness existing more in knowledge or speculation than in love and
life. Twenty-two, as just mentioned, being twice eleven) has the
seems that though the quality of the truths represented by the
same general signification; and its being twenty-two thousand
number ten thousand was in itself good and genuine, it was not
makes no difference in the radical idea. Thus the number twenty-
altogether such as "vas suited to the present emergency : wherefore
two' thousand denotes, in the spiritual sense, the quality of those
the Lor(~ commanded, saying, "Bring them down unto the water,
who are said to be fearful and afraid, as being such persons, or in
and I ,vIII try them for thee there: and it shall be, that of whom
the abstract sense such principles, as partake 1110re of knowledae
than of life, and, consequently, have not the Lord in them, a~d
I say unto thee, This shall go with thee, the same shall go with
thee: and of whomsoever I say unto thee, This shall not go 'with
therefore are powerless and useless in tern ptation-conflicts. In
thee, the same shall not go." " So," the narrative continues, "he
these, nothing can prevail in which the Lord is not j and the Lord
brought down the people unto the water: and the Lord said unto
is not in any knowledges of truth, while they are not so loved as to
Gideon, E:ery one that lappeth the water with his tongue, as a dog
be operative in the life. And yet, were the Lord, by other means,
Iappeth, him shalt thou set by himself; likewise, everyone that
to give deliverance, persons whose character is chiefly formed by
boweth down on his knees to drink. And the number of them
the possession of SUCll inoperative truths, would be foremost in
that lapped, putting their hand to their mouth, was three hundred
claiming the merit of the victory to themselves, and in concluding
men: but all the rest of the people bowed down on their knees to
that they hadobtained it by their own proper power.
drink water. And the Lord said unto Gideon, By these three
However, in the case before us, the twenty-two thousand who
hundred men that lapped will I save you, and deliver the Midian-
were fearful and afraid, retired, on permission to do so being
ites into thy hand; and let all the other people go· every man unto
proclaimed, before the conflict. There still remained ten thou-
his own place."
sand,-ten thousand men who stood firm and fearless, although,
We have already remarked on the demonstration which this
by the defection of the twenty-two thousand, the odds against them
singular mode of testing the people, as to who were the proper
were increased above threefold-from four and a quarter to one, to
men, and who were not, to be led against the Midianites, affords
thirteen and a half- to one j so that, in the expected battle, every
of the truth, that a spiritual sense is contained in the Word of God·
two Israelites would have had to defeat twenty-seven of the enemy.
since it is impossible to conceive any reason, other than the spiri-
Yet, it appears, they were willing to meet the foe, neither fearful
tual signification of the act, why the three hundred men who
. nor afraid, but relying on their Divine Protector to give them a
lapped the water with their tongue should be more fit instruments
victory to which unassisted human prowess could not possibly
though so few in number, for routing the Midianites, then the nine
aspire. In the spiritual sense, ten thousand is a number of good
th~us.and seven hundred who stooped down upon their knees.
signification, denoting all, and what is perfect, in relation to truths.
ThIS IS to be found in the signification of the tongue" of a dog, of
Under these circumstances, there could hardly be any reason to
132 Sermons on Judges. [Serm. xv.] Chap. vii. 2-7. 133
water, of the number three hundred, and of the Midianites, whose to dissipate that indifference to truths represented by the Midian-
resistless opponents these three hundred men were found in the ites, and the engrossing attention to merely external, trifling, and
sequel to be. useless things and pleasures in which such indifference has its
The tongue, in the Word of God, and in consequence of the cor- origin.
respondence that exists between natural things and spiritual, by These, brethren, certainly are arcana of so deep a nature, as
virtue of its being the chief organ of speech and also of taste, sig- not to be readily apprehended and are as difficult to be ex-
nifies both the confession and perception of divine truths, and the plained in a manner adequate to the apprehension of others. And
affection of good, It signifies, because it corresponds to, the per- perhaps some may think-all will think who are of the Midianitish
ception of divine truths, and confession of the Lord from them, character-s-who give themselves no concern about divine truths
by virtue of its being the chief instrument of speech, or in modu- because their minds are always occupied with trifling things,-
lating· the sounds which are made by the breath in passing through What is the use of knowing them? It is no small use, if the ad-
thelarynx into articulate words; and it signifies, because it corres- vantage we derive from it is only that, of possessing a conviction
~.~nds to, the affection of good, on account of its being the principal that there is a spiritual sense in the Word of God, and thus being
organ of taste; for the taste corresponds to, and thence signifies, enabled to think of it, even as to its, in the letter, most seemingly
such affection. unaccountable parts, with the reverence due to its most holy and
'. A dog represents, by correspondence, appetite and eager desire essentially divine nature. But we cannot have any just idea of
-in a bad sense, concupiscence. Everyone may see, from all the any portion of the spiritual sense of the Word of God, without
actions and manners of the animal, that eagerness of appetite and feeling sensible that however abstract and abstruse, to our external
desire, is the very life of a dog; it is modified in a great many mode of vie-wing things) it may appear, all that it contains, while
ways. in the innumerable varieties of the species, ye~ it obviously opening to the understanding the sublimest contemplations, has
constitutes the governing principle with them all. Waters, we an equal tendency to purify the affections and produce goodness
have' often shewn, signify truths, and to lap them with the tongue of life. When, in the case before us, we obtain some idea of the
like a dog, signifies to appetite truths and seek. them with eager temptation represented by the invasion of Israel by the Midianites,
desire. Thus, men who lap water out of their hand with their and of the eternal ruin that must ensue if the principles repre-
tongue like a dog, signify those who appetite truths, or who, from sentedby them are allowed finally to prevail; and when we see
some natural affection, are eager to know truths, These then were that nothing can liberate the mind from the fatal unconcern about
the proper persons to be led against the Midianites, because the divine truths and spiritual things in general, which is hereby
Midianites denote such persons as, far from having an eager desire signified, but such an ardent appetite for truths kindled and
to know truths from any natural affection, and being destitute of fostered in the mind in fulness and sufficiency, as is represented
all "spiritual affection, give themselves no concern at all about by the three hundred Israelites who lapped water with their tongue
truths, care.nothing for them,-their natural affections, and thence like a dog, how earnest should we be to have such a desire kindled
all their thoughts, being wholly engaged with frivolous pursuits and in ourselves, separated from all that would impede its operation, and
vain amusements. And the number three hundred, though not, made efficient to the casting out of all supreme regard to low and
when applied to a band of soldiers, a number of great amount, yet worldly things, all disorderly occupation of the mind, and con-
signifies all the truths, in complete fulness, of the quality in ques- suming of our time in idle pursuits and pleasures. Then, giving
tion : forit arises from three multiplied by a hundred j and the our supreme regard to the things of eternity, we may prevail over
number three signifies what is full and complete, and has especial every evil and false tendency of our nature,-over all the snares
r~ference to truths; and the number a hundred signifies fulness of the world and the arts of our spiritual enemies; and, ascribing
and' completeness in the greatest degree. Three hundred men, all to the power and mercy of the Lord, we shall obtain a safe and
everlasting inheritance in the heavenly Canaan above.
therefore, who lap water like a dog,' signify truths made active in
the mind, and in the lowest principles of the life, from an eager
natural affection; and such, therefore, as are proper and sufficient
12
 [Serm, xvi.] Sermons an Judges. 135
be at once received to eternal glory. This then is what is com-
monly understood to be regeneration. The church of England
SERJ\10N XVI. indeed,-that is, that part of its ministers and members who do
not assume to themselves exclusively the name of evangelical,- -
seeing the inconsistency of this notion of regeneration, and yet not
being able to form a better, get over the matter by affirming, that
Judges vii. 9-14. regeneration is nothing distinct from baptism, or if it is, that at
" And it came to pass the same night, that the L01'd said unto him, any rate it is inseparable from baptism, and is conferred by it.
Arise, get thee down unto the host: for I have delivered it into Thus though the two views of the subject are as different from
thy hand. But if thou fear to go down, go thou with Phural: thy each other as possible, they still agree in this; that they both
servant down to the host,ttnd thou shalt hear what they say; and proceed upon the supposition that regeneration is an instantaneous
afterwards shall thy hands be strengthened to go doum unto the work. It is indeed true, that to account for the vicissitudes of state
host. And the Midianites and the Amalekites and all the children which even they who have been regenerated according to their
of the east lay along in the valley like grasshoppe'J's for multitude; plan, afterwards experience, and for the want of the fruits of holi-
and their camels were without number, as the sand by the sea-side ness too often apparent in them, some have inv~nted another pro-
for multitude. And when Gideon uias come, behold, there was a cess, which they call sanctification, and hold to be quite distinct
man that told a dream unto his fellow, and said, Behold, I dreamed from regeneration; contending, that although man is regenerated
a dream . and lo, a cake of barley-bread tumbled into the host of at once, and is from that moment accounted holy in the sight of
Midian, and came unto a tent, and smote it, and overturned it, God, yet he will never become so really holy in this life, but that
that the tent lay along. And his fellow answered and said, This the old man will at times be very conspicuous: however they main-
is nothing else save the sword of Gideon the son of Joash, a man tain that he begins to grow holy from that moment, and the pro-
of Israel: (for) into his hand hath God delivered Midian and all cess by which he becomes so, they term sanctification.
the host." No,v it may appear, as if these two processes together amounted
IT is impossible to read the holy Word with any degree of appre- to much the same as what we call in one word regeneration: and
hension of its interior contents, as brought to light for the edifica- if they really did so, it would not be worth while to dispute for a
fion of the New Church, called the New Jerusalem, and at the word, and we might as well conform to the common phraseology,
same time to recollect what are the views commonly entertained and allow sanctification to be a separate thing from regeneration.
respecting the most important doctrines of religion, without being But two insurmountable impediments stand in the way. The first
struck with the widely different nature of the view which thence is, that the sanctification commonly talked of, really amounts to
arises on the subject of Christian regeneration. The doctrine of . nothing, having only been introduced to render less perceptible
the present day on this subject, as understood by those who make the contrariety between their main doctrine of instantaneous justi..
fication and the Holy Word: for when it is contended that by the
most profession of experimental religion, is, that regeneration is
the work of a moment; that at some period or other in the life of act of regeneration as understood by them, man is at once made
all who are saved,-sometimes even in childhood, and sometimes holy in the sight of God, so completely, that though he may be
not till the bed of deatb,-a work of divine grace is miraculously suffering for the most atrocious crimes at the gibbet, he passes at
once to eternal glory; it is evident that they can themselves regard
wrought, by which the sinner is suddenly gifted with faith in the
efficacy and merits of the Saviour's death, and is enabled to believe their sanctification as of little value, if, where most wanted, it can
so easily be dispensed with, A second obstacle to the adopting of
with full persuasion that He died for him; when it is supposed
that all his sins are at once blotted out, that he is instantly re .. this representation is, that nothing at all similar to the regenera-
tion thus supposed is to be found in the real regeneration described
garded as holy in the sight of God, and that, should he die in-
in the doctrines of the New Church, For the false and instan-
stantly, even though this might be at the gallows, his soul would
taneous regeneration of which ,ve have been speaking, is nothing
136 Sermons on Judqes. [Serm,
xvi.] Chap. vii. 9-14. 137
man, as it may be called, within the natural; or the new formation
but a suddenly conceived persuasion that the Saviour died for us
of man as to his spiritual part, so that 11e may be qualified to live
individually,-that the punishment of our sins, that is, the punish-
in the regions of eternal glory. How desirous ought we to be to
ment due to us for the identical sins we have committed, was en-
co-operate with the Lord in .this great work ;-that is, to suffer
dured by him,' and that his righteousness is imputed to. us in
him to accomplish it in us and for us; for this is all that our co-
exchange. Thus it is, that while the profes.sing church r~tall~s the
operation amounts to. Our co-operation consists in our desisting
names of the great subjects which enter Into the constitution of
from evils in practice, and from cherishing them in our thoughts,
religion, she lays out of sight the things which those llames. imply,
to which end it is necessary that we should frequently explore the
and, like the church of Sardis, while she retains a name to live, she
state of our affections, to discover on what they are set, and what
is dead. Nothing whatever respecting such regeneration and such
actions we should do if restraints arising from external considera-
sanctification is to be found in the New Testament, either in the
tions were removed. But the inward seat of our evils lies deeper
gospels or in the writings of. the apostles; and certainly no sanc-
than we could explore, were it not that they develope themselves
tion to such views can be drawn from the Old Testament. We
by their effects in that region of the mind that comes within o~r
read indeed of those who before were in ignorance, being converted
inspection: the work then of purifying this inward.seat of them IS
to the knowledge and acknowledgment of the Lord; but never is
within the reach of divine power alone: and this the Lord does do
this called regeneration or being born again. On the contrary, the
and will do, provided we do not maintain them in their empire by
progressive nature of real regeneration is plai~ly indicated by. the
refusinzb to check them in their outward manifestations.
Lord when He says, Ye that have/ollowed Me In the regeneration , •
These inward operations, then, of which only some part IS per-
implying, what in general is wholly lost sigh~ of, that He. hims elf
ceived by man in an obscure and general manner, are the subjects
underwent a process answering to regeneration, and which con-
which are described in the portion of the 110ly Word which we
sisted in effecting the glorification of his Humanity, and that the
have for some time been contemplating. This history of Gideon
regeneration of man consists in his undergoing .a process similar in
is particularly remarkable for the extent of detail with which it is
kind though infinitely inferior in degree, by which he from natural
related, and for the numerous very singular things of which the
becomes spiritual; and that both processes are effected by gradual
historical circumstances consist; to notice all of which would re-
and successive steps.
quire, not four or five, but many discourses. Thus in the verses
What we have now advanced must have been amply apparent
precedingt> our text, is described how Gideon's army was reduced from
•
from the discourses we have been for some time engaged in de-
more than thirty thousand to three hundred men) to guard against
livering from this book of Judges, if the views we have offered of
the danger of their assuming the merit of their expected victory
the spiritual import of the various transactions recorded, be allowed
over the Midianites to themselves: the three hundred men who
to be founded in the truth. We see from hence most clearly, that
were allowed to remain being selected because, on going to the
regeneration consists of a great number of distinct operations, not
water, they did not go down on their knees to drink, but lapped
one of which even can be performed in a moment: for we see, that
\ the water out of their hands with their tongues like a dog; by
if the conflicts of the Israelites with the nations that oppressed
which was represented the eagerness of affection for tru~h, which
them be each of them considered, as is highly reasonable, as re-
is the proper opposite to that indifference to every thing of a
presenting distinct temptations, every one o~ which must mark .the
spiritual nature, which characterizes the trifling principle re-
opening and completion of a distinct stage In the regenerate life ,
presented by the Midianites. In some former discourses we
then each of these again is subdivided into minuter divisions, and
have considered the two first of the signs by which Gideon was
·passes through distinct steps to its termination, and ~hus the whole
assured of the Lord's intention of delivering Israel by his instru..
process of regeneration is a series of orderly progreSSion. So wo~­
mentality, and which consisted in the extraordinary mode in which
derful is the order observed in all the divine operations! As In
his offering was consumed, and in the miracle of the wet and dry
natural things, in the production of vegetables or animals, nothing
fleece. In our text another sign still is afforded him j- apparently
arrives at maturity in a moment; so must it be in that far more
to re-assure his courage after he had seen his army reduced to less
important and wonderful operation, the formation of a spiritual
12*
 138 Sermons on Judges. [Serm. xvi.] Chap. vii. 9-14. 139
than a hundredth part of the number which it consisted of at first, less clear than the perceptions of the internal man, which are
and when he was to attack with a band of three hundred men, a represented by discourse with angels of the Lord by day, or
hostile army amounting one hundred and thirty-five thousand. open VISIon. It is remarkable that Gideon is first commanded to
The general purport of the former signs which Gideon had arise, and then to go down to the enemy's army; to indicate that
obtained from the Lord, applied, according to their spiritual sense, in all conflicts with evils and falsities man is first to elevate his
tothe states of mind in the regenerating subject during the state mind to the Lord, signified by arise, and then from this elevation
of temptation which is in general represented, was, as we have to go down, with the state so acquired, into the region of the mind
seen, to indicate the presence from the Lord of such states as to possessed by the opposing influence, as by this means only he can
, goodness' and truth in the internal man, and thence in the external, come into contact with that influence without entering into it or
as were adequate to enter into conflict with, and overcome, the evil being affected by it. This may be illustrated by a case that may
lusts and false persuasions injected by the tempting powers into the easily be conceived. Suppose a number of dissolute persons to be
external of the mind, represented by the Midianites and their assembled in riotous enjoyment, indulging in the excesses to which
associates. And the intention of the sign recorded in our text is, the lowest part of our nature is prone. Let another perSOll be in-
to discover what is the state of the evil influence, and to shew that troduced among them who is in the love of the same evils" but who
having no longer the support it had in the man's own affections, it was not in them at that moment, being attentively engaged in
only requires to have directed upon it the sphere of divine po\ver, business or in something that otherwise occupied his thoughts:
resulting from the appropriation of celestial and spiritual things such a person, though the moment before he were acting like a
within, to be entirely eradicated, so as not to be able to lift up its sober moral man, would no sooner enter into the scene we are sup-
head any more. The fact is, that the power of the evils and falsities posing, than his latent love for the same indulgences would dis-
which assault us in temptations is undermined, and in fact wholly cover itself, and he would immediately enter into the spirit of the
destroyed, when that operation takes place which is represented by dissolute party and become one of them. J ust so would it be with
the. throwing down of the altar of Baal, and the cutting down of man if he were to be admitted into temptations without being pre-
the grove that was by it, and which we noticed in a former dis- viously sufficiently fortified with principles of goodness and truth
course: that is, when the evil that annoys us is removed from the from the Lord, incapable of being influenced by the evils and
supremacy which it exercised in the external man, so as no longer falsities with which he would be brought into contact: these on
to be the chief object of regard,-the god of our idolatry. Inter- the contrary would enter into him, would excite the evils of his
mediate steps are still requisite, as all the intervening particulars nature, and he would presently feel himself as one with them. But
of this history evince, before the power thus obtained in the in- if he is furnished with heavenly principles within, and keeps these
teriors can be brought into contact with the evils themselves in the in communication with their divine Source, by doing what is im-
exteriors: but the power of these is from that moment gone, and plied in the command Arise, he may then go down to the region of
their final removal is rendered easy and certain. the evil influence with perfect safety: just as a man of fixed prin-
,In the case' before us, everything was prepared in the interiors, ciples of religion and virtue might go without danger of contamina-
by such a purification of the principles from which man was to tion into a scene of dissipation, reprove the mad votaries of vice,
combat, that nothing mixed itself with them but what was of the and assist, if necessary, in bringing them before the magistrate, to
Lord alone, for the certain removal of the whole of the tempting be dealt with according to law.
influence: wherefore we read, "And it came to pass the same The divine injunction proceeds to say, "But if thou fear to go
night, ~ that the Lord said to Gideon, Arise, get thee down down, go thou with Phurah thy servant down to the host, and thou
unto the host, for I have delivered it into thy hand :" which shalt hear what they say: and afterwards shall thy hands be
words imply a perception communicated from the Lord, but in strengthened to go down to the host." These words shew how a
obscurity, denoted by its being at night, because: in the natural perception is communicated from a lower principle in the mind to
or external man, whose perceptions even when from the Lord, a higher-that it is not by an influx from the lower into the higher,
are called dreams and revelations by night, as being so much but by the higher descending with what is of itself into the lower,
 140 Sermons on Judges. [Serm.
xvi.] Chap. vii. 9-14. 141
so as to become conscious of what is there passing. This is the
reason that Gideon is commanded to take with him Phurah his eluded in the two general divisions which, in the language of theo-
servant, in order that he might hear the Miclianites' conversation; logy, first introduced by the apostle Paul, are called the inward
for servants always in the Word signify what is of the external and outward, or internal and external man; so are there divine
man, which is or ought to be a servant to the internal; whence graces communicated from the Lord adapted to replenish every
Gideon's servant Phurah denotes what is of the internal in the faculty of man: or, in other words, the divine things of which he
external, by which as a")nedium the internal can know what is the is the author appear under a different form according to the nature
state of the external as to those things therein which are not of and quality of the faculty which receives them. 'I'hus, for instance,
the internal. The state of the opposing influence is then described what in the internal man is a pure love of goodness and truth,
by its being said, that" the Midianites and the Amalekites and all when it descends into the external man, especially into what has
th~ children of the east lay along in the valley like grasshoppers before been occupied by the evils of man's nature, becomes a
for multitude; and their camels were without number, as the sand strong zeal against all that is evil and false,-an ardent desire and
by the sea-side for multitude:" which words are much the same determination to cast them out. And this appears to be what is
as are used when the oppression by the Midianites is first men- specifically meant by the cake of barley bread in our text: 'v here-
tioned, and which we briefly considered in one of our former dis. fore in the interpretation of the dream by the .s~ldier's comrade,
cou,rses. They denote the total possession of the exterior region the cake is said to be the sword of Gideon, the son 'of Joash, an
of the mind by thoughts of a trifling and merely external nature Israelite, which is clearly the power of a principle of truth grounded
.. .
originating in the delights of the merely natural man. 'I'hus the
' in good, flowing from the in ternal, wherefore it is called an Israelite
Midianites and their associates are compared to locusts, because combating against the evils and false sentiments of which the
locusts denote the false apperceptions of the extreme of the natural Midianites are representative. The operation of this principle is
principle separated from every thing interior: and their camels represented in the dream by its coming to a tent, and smiting it,
whi~h denote the common scientific principle of such false apper~ so that the tent lay along, or was overthrown; which is a clear and
ceptions, are compared to the sand of the sea-shore, because this beautiful representation of the deprival of the evils which before
denotes the most external and superficial intellectual views that infested the mind, of all seat and abode therein. The Midianitish
can be conceived, such as tend to no sort of use, but are barren as tent is clearly that in the mind which is the receptacle and dwell-
the sand. of the sea. ing place of the infesting and enslaving influence: to overthrow
C( And when Gideon was come, behold there was a man that told this, then, is to reject from within all that affords to the evil its
a dream unto his fellow, and said, Behold, I dreamed a dream: and harbour and habitation; which, when really done, the man is safe,
10, a cake of barley bread tumbled into the host of Midian, and -not only delivered for the present, but, in consequence of the
came unto a tent, and smote it that it fell, and overturned it, that real change that has taken place within him, secured from ever
-t the tent lay along. And his fellow answered and said, This is being made the slave of that specific evil any more.
nothing else save the sword of Gideon the son of J oash a luau of Again, then, we find in the circumstances of this history, matter
Israel; for into his hand hath God delivered Midian and all his of most beautiful as well as pleasing and animating instruction.
host." These words denote the perception that is given to the evil, They who are really intent upon their regeneration, shall, through
when the time of their influence draws to an end, and they are divine aid, be completely delivered, though' by successive steps,
about to be cast into hell, that they can no longer be permitted to from the influence of every evil, be it what it may, which, by the
continue their infestations of the good, or to have any further com- corruption of human nature, has, gained an abode in the heart.
munication with them. By a cake of barley bread is sianified a But to this end, they must co-operate with the will and efforts of
• • ' b
principle of truth grounded in goodness in the external man ;-01" the Almighty Deliverer. They must "arise ;"-elevate towards
the presence therein of a real heavenly grace in such a form as is him every thing which, by the instructions of his Word and the
adapted to the genius and character of the external man. For as operations of his Holy Spirit, they have received from him: They
there are various principles in the human mind, which are all in. must, then, in this state of conjunction with the Lord, go down to
the enemy's camp: they must apply with all the energy which is
142 Sermons on Judges. [Serm. xvi.]
given them' both to the exploration and the removal of the evils
which would hold them for ever in bondage: And the consequence
will be~ that the evils they oppose, having no longer a root in the
man's own affections, will become powerless j-the cake of barley
SERMON XVII.
bread-the sword of Gideon, will fall into the hostile camp, and
smite the tent and overthrow it :-the seat and harbour which evil
had in the mind, which was in the unregenerate affections, will be Judges vii. 15-22.
entirely taken away; and instead of continuing the slave of " And it was (so), when Gideon heard the telling of the dream, and
Midian, the man will be devoted to the service of the Lord, whose the interpretation thereof, that he worshiped, and returned to the
service is perfect freedom, for ever. host of Israel, and said, Arise! for the Lord hath delivered into
your hand the host of Midian. And he divided the three Inuuired
men into three companies ; and he put a trumpet into every rnan's
hand, with empty pitchers, and lamps within the, pitchers. And
he said unto them, Look on me, and do likewise :. and behold, when
I C017ze to the outside of the camp, it shall be, that as 1 do, so
shall ye do. When I blow with a trumpet, I and all that are with
me, then blow ye the trumpets on every side of all the camp, and
say, (The sword) of the Lord, and of Gideon! So Gideon and the
hundred men that were with him came unto the outside of the
camp in the beginning of the middle watch: and they had but
newly set the uiaich , and they blew the trumpets and brake the
pitchers that were in. their hands. And the three companies blew
the trumpets, and brake the pitchers, and held the lamps in their
left hands, and the trumpets in their right hand to blow (withal):
and they cried, The sword of the Lord and of Gideon! And
they stood every mati in his place about the camp, And all the
host ran, and cried, and fled. And the three hundred blew
the trumpets, and the Lord set every man's sword against his
fellow, even throughout all the host. And the host fled to Beth-
shittah. in Zererath, and to the border of Abel-meholali, unto
Tabbath."
SUCH is the account of the extraordinary conclusion of the op-
pression of Israel by the Midianites and their delivery by Gideon,
every step of which is marked by such wonderful particulars.
When I say, the conclusion of the history, I mean as to the decisive
blow by which the deliverance was effected: for another chapter is
filled with the details of the manner in which Gideon followed up
his victory, which he did with such vigour and prudence as
rendered the victory complete indeed, not a man of the immense
multitude of the hostile forces making his escape, and the conse-
quences being so decisive, that, as is declared towards the end of
144 Sermons on Judges. [Serm. xvii.] Chap. vii. 15-22. 145
the next chapter, "Midian was subdued before the children of ing that gives it a hold upon us, is conveyed in the words of Gideon
Israel,so that they lifted up their heads no more." 'I'he manner to his forces, Arise! for the Lord hath delivered into your hand
(C

in which the rout of the Midianites was brought to pass, as related the host of Midian."
in the passage we have read, was equally extraordinary with the We have observed, that the arrival of a state in which the tempt-
miraculous events which preceded and led to it; and the conclu- ing or infesting influence has lost its power, and thereby admits of
sion was worthy of the wonders by which it was brought about. being, with security, removed, is the result entirely of the divine
As we have made in our former discourses such general remarks operations of the Lord, and that, until its arrival, deliverance from
as the occurrences of the history seemed naturally to give rise to, the oppression of our spiritual enemies cannot be experienced: but
we will now without further preface offer a brief explanation of the though this is a.certain fact, we should greatly pervert it if we were
principal circumstances related in the passage at present before us. . to draw from it any excuse for submitting or yielding to such op-
It begins with stating, that when Gideon heard the telling of pression, or for being remiss in our efforts to obtain deliverance.
the dream, and the interpretation thereof, he worshiped, and re- There arc luauy histories in the V'Tord, beside this, 'Y hich fully
turned into the host of Israel, and said, Arise! for the Lord hath shew, that until a proper state is prepared, it is impo~sib]e to enter
delivered into your hand the host of Midian. The dream which into the crisis of spiritual conflict, and that mischief results from
gave such confidence to Gideon and was that which he heard re- bringing on this crisis without submitting to the preparat?ry states;
lated by the Midianitish soldier, who dreamed that a cake of barley but there is no passage which implies that it does not depend upon
bread fell into the camp of the Midianites, and smote a tent, that ourselves whether these preparatory states shall take place or not,
it fell; which was interpreted by his comrade to be the conquering and whether they shall be greatly protracted or not, in their suc-
sword of Gideon. This, with the encouragement it gave to Gideon, cession. As before intimated, though lunch, and indeed the whole
represented the arrival of a state, in which the evil suggestions in- of our regeneration, is effected by the Lord alone, yet man's sub.
fused in states of temptation into the external of the mind, are mission to, and reception of, those operations, is necessary to their
perceived, both by the tempting spirits and the party they infect, taking effect. In temptations, the chief thing by which man can
to be without power, in consequence of their having no longer a accelerate their happy termination, is by cultivating a disposition
connexion as before with man's interiors-being no longer allied to search out in himself, and a willingness to part with, whatever
with a corrupt affection cherished by the man himself; and when it is that furnishes a base for the infernal influence to act upon:
also they are unable to resist the force of a directly contrary prin- for Divine Omnipotence itself cannot remove any evil from man,
ciple of goodness and truth descending from within and expelling till man beC0111eS truly willing to let it go. In proportion then as
them from their usurped establishment in the mind. It is evident man cultivates a sincere willingness to submit his will to the Lord's
from the whole of the history, that this state is brought about by in all things, and to give up all undue attachments, whether it be
the divine operations of the Lord, received and submitted to by to things absolutely evil, or which only are so when made the ob.
man; and when it is produced, and not before, the actual conflict jects of too high a regard, so that the love of them holds a place
takes place, which terminates in the removal of the infesting in- which is only due to loves of a higher order ;-so far as man does
fluence. A perception in the interiors of the mind that SUCll a this the Lord advances all the requisite states of preparation, and
state had arrived, is denoted then by its being said, "when Gideon hastens the production of the state of which we have been speak-
heard the' telling of the dream and the interpretation thereof:" ing. 'I'he infesting influences that deprive man of the manifest
the acknowledgment that it is the Lord's divine power and opera- perception of delight in divine things, with the infernals that in-
tions by which it is produced, is meant by its being said thereon, ject them, being deprived of their power, are then ready to yield
~'that he worshiped:" and an elevation of state in consequence
and depart, as soon as the sphere of the heavenly affections and
throughout the whole of the mind, implying an acknowledgment truths which have been inseminated, and which have been gaining
that all its power is from the Lord, with a direction of all its strength within, is brought to act directly upon them. The man-
powers, under thiaacknowledgment, with full confidence, to the ner in which this is done, is described in what we have now to
removal of the infesting influence, and of every thing still remain- consider.
13
 146 Sermons on Judges. [Serm. xvii.] Chap. vii. 15-22.
Gideon then "divided the three hundred men into three com- us to discern the reason, why so many seemingly unimportant par-
panies ; and he put a trumpet in every man's hand, with empty ticulars were necessary to produce that panic in the Midianitish
pitchers, and lamps (or torches) within the pitchers." We have army, that set them upon destroying each other. Without some
seen in a former discourse, that the three hundred men to which knowledge respecting the nature of the correspondence between
Gideon's army was reduced, denote all such affections of goodness spiritual things and natural,-or at least respecting the existence
and perceptions of truth in the mind of man, as are wholly of the of such a correspondence, all that is related respecting the mode
Lord, and which look: to Him alone, undefiled by any contamina- by which Gideon's army was reduced to a small number, which
tions, from man's own selfhood-all his motives, in short, and prin- number was exactly three hundred,-the dream which Gideon
ciples of action, that are altogether uninfluenced by any interested heard-the mode in which he directed his little band to shew
and selfish ends. These three hundred men are now divided into themselves to the Midianites,-must appear like idle mummery,
three companies, to denote the distinct arrangement of all heavenly and the sincerest believer in the Scriptures, who confines his ac-
graces, whether belonging to the order of goodness or of truth, knowledgment of them to the literal sense alone, must think in
according 'to the three degrees into which the mind of man is his heart that the miraculous effect which ensued might have been
divided; in the third or in most of which are all things that refer as easily produced in a much more summary manner. So that
to the ends proposed by him, and which are of the will; in the nothing but the views brought to light in the doctrines of the New
second or middle are all things that refer to the means contrived Jerusalem Church, call satisfactorily clear up such passages as these
by him for bringing his ends into effects, and which belong to the even as to their literal sense; for no other views can furnish us
understanding, and in the first or Iowest are all things that refer 'with a reason why so luuny minute particulars were necessary to
to conclusions or determinations to action, and which stand per- 'be observed, before the wall of Jericho, for instance, could be made
pertually ready to embody themselves in acts whenever opportunity miraculously to fall, and before the miraculous rout of the Midian-
presents itself, and these are of the will and understanding in con- ites could take place.
junction. There can be nothing whatever in the mind but what I mention the case of tho falling down of the wall of Jericho,
has relation to one or other of these three orders of principles: because there was some similarity between the means employed to
they include the whole that a man can be or that he can mentally accomplish it, and the means resorted to by Gideon and his bands
possess: and on this account the number three, when mentioned to confound the Midianites. The similarity consists in this, that
in the Word, always signifies what is full and complete. It is Oll there was in both instances a sounding of trumpets, and a shout-
account of this its signification, that the number three has in all ing; though in the case of Jericho the trumpets were sounded only
ages been supposed by many to possess some hidden charm or by the priests, and the shout uttered by the people was simply a
virtue; as it really did possess under the Jewish dispensation, when shout without the use of words; whereas in the case before us all
representatives of divine appointment were attended with power. the people blew trumpets, and the shout which they uttered was
, This was the reason that the men by whom Gideon was to rout the distinct cry, "The sword of the Lord and of Gideon." The
the J\fidianites, were exactly three hundred, and why these were sounding of trumpets was indeed directed to be used on all occa-
divided into three companies. Had by any accident the number sions, by one of the laws of Moses, ill the conflicts between the
been different, or the companies otherwise divided, the miraculous Israelites and their enemies: the reason of course was, on account
effect which ensued on their blowing their trumpets and breaking of the spiritual thing to which the sound of a trumpet corresponds,
their pitchers would not have occurred: for it is a great mistake and which it therefore represents. It is, no doubt, from the same
to suppose that even miracles are wrought, and that by the Lord cause, that the trumpet has been appropriated to the use of war
himself, at random, and without the use of any means whatever: among all nations in all ages. It is true that the sound of it is
the means He uses are, the disposal 'of things according to corres- extremely animating and exciting to the persons in whose behalf
pondences, or according to the order in which the spiritual world it is sounded, and has equally a tendency to appal and fill with
flows into the natural. But to explain this fully would require a . dismay the ranks of the enemy; and these are the only causes
discourse to itself: I only here mention it as necessary_ to enable commonly thought of for its use: it however is a certain fact that
 148 Sermons on Judges. [Serm. xvii.J C/lap. vii. 15-22. _ 149
it derives these properties from a spiritual cause j or because it make them seem to agree with the former, and thus falsifying the
corresponds to something which has a tendency to give encourage- whole. There was nothing, then, in the mere empty pitchers capable
ment to the subjects of the Lord's kingdom in their conflicts with of giving any alarm to the Midianites: to render the letter of the
their .spiritual adversaries, and to fill the latter with dread, causing Word efficient for confounding those who are in evils and falsities,
them to seek refuge from its terrible effects on them in the caverns it must be seen in connection with its internal contents-thus the
of despair. What it corresponds to then is, the revelation from genuine truth it contains must be brought forth and manifested,
the Lord through heaven of divine 'I'ruth of a celestial order, or, and this must be shewn to be the genuine doctrine of the letter
such as is closely united with divine Good, and the influx thereof itself. This then was represented by Gideon and his companions
with resistless power from the interiors into the exteriors. The breaking the pitchers and displaying the lights concealed within
sphere of this has such an effect on the evil, who have nothing them. That to break signifies to remove the shell of the letter and
answering thereto in themselves, that they are filled by it with discover the genuine meaning, is evident from the manner in
anguish. and despair,-have all the perceptions of their minds dis- which the interpreting of the Midianitish soldier's dream is ex-
turbed and thrown into confusion, the incoherence of their own pressed in the original, whiell our translators thought so important
perverted principles becoming manifest even to themselves, s"'o that that they have given it in the margin; according ;to which we find,
theyimmediately act like persons distracted, and are ready to flee that it is said, when Gideon heard the telling of the dream and
C(

'any where to escape from its annoying presence. the breaking thereof :" -a plain proof that, in the language of in-
But in the present case another and a more singular measure was spiration, to break a covering for the sake of disclosing what it
. adopted to increase the confusion of the enerny : the Israelites covers, denotes to unfold the enigmatical and obscure form in
carried empty pitchers in which were concealed lamps or torches: which divine truth appears in the letter of the Word, and to dis-
and at the same time that they sounded the trumpets, they broke the cover the genuine truth and wisdom contained within. In the in-
pitchers and displayed the lights to the astonished and terrified foe. ternal sense of the Word, and in the genuine doctrine of the church,
The reason of this was, because pitchers, being vessels designed for which is framed indeed from the literal sense of the VVord, but
the holding of water, correspond to what the New Church writings from the literal sense understood,-that is, seen in connexion with
call scientifics, by which term are not meant deep attainments in the internal sense, divine truth is seen in the light; and this, as
what the world calls science, but merely things that are known being incapable of being perverted by the evil so as to confirm their
without being much understood. Thus this history of Gideon, re- false persuasions, is seen by them as something directly contrary
garded as to its literal sense alone, is a collection of scientifics; and to them, fills them with alarm, and throws them and all their
so in fact is the whole of the Iiteral sense of the Word. The tissues of false reasonings into inextricable confusion. This, then,
knowledge of such things in the memory, is denoted in the Holy is what is in general meant by the lamps or torches concealed in
Word by pitchers and all vessels for containing Iiq uids; and thus the pitchers, and by the breaking of the pitchers to display them
the literal sense of the Word itself is also figured by these emblcms. to the enemy.
An empty pitcher, then, is the Word as to its merest shell or In this circumstance, then, we have an example of the fact in-
husk; or its literal sense viewed by itself, without any reference to sisted on in the doctrines of the New Jerusalem Church, that in
the genuine truths it contains as brought to light by genuine theconfiicts of temptation man must combat by and with the
doctrine, or by an acquaintance with its spiritual sense. To the truths of the Holy Word; and the reason assigned is, because,
Word thus closed, they who are in evils and falsities, and even in- after all, it is the Lord alone that fights and conquers for man in
fernal spirits themselves, have no objection, as there is nothipg temptations, wherefore nothing is valid to oppose the infernal in-
herein of sufficient power to disturb them in their falsities and fluence but that in which the Lord Himself is, and the Lord is
evils; on the contrary, they can make the Word in this state seem. present with man in the truths of His own Word known and
to favour their views, by dwelling on those parts of it which are acknowledged by man. In these, indeed, He Himself is in all His
written according to mere appearances, and straining those parts divine fulness; wherefore, when these are connected in man's
in which genuine truths are plainly expressed in the letter) so as to mind with the Lord, by being sincerely acknowledged and loved,
13*
150 Sermons on Judges. [Serul. xvii.] Chap. vii. 15-22. 151
and referred to the Lord their source, they possess a divine power principle of genuine truth grounded in goodness is opened in the
within them which no infernal agency. can long endure when mind, accompanied with such a collection of truths and graces as
brought into immediate contact with them. 'I'hat combat in the are of the Lord alone, undefiled by any mixture with the selfhood
concluding crisis of temptation is carried on on the part of man of man. Such a state we must strive to attain; and the only way
solely by truths from the Word, seen and acknowledged in their to attain it is, by submitting all our affections, thoughts, and
genuine import, is plain from the account of the Lord's temptation actions to the government of the Lord and his Holy Word; putting
by the devil, in which every infernal suggestion was repelled by away from them everything, however naturally dear to us, which I-Ie
Him by being opposed by a passage of the Holy Word, But that prohibits, ever turning from self and self-reliance, and learning
to be effectual for this purpose the VV ord must be 'Undel~8tood-that to follow and rely on the Lord. So will the principles of truth
it must be the light of it, not the mere ClnjJty pitcher, is evident and goodness received in our souls from Him, be purified from
from the circumstance, that passages from the mere letter, per- all selfish mixture; and being thus connected with the Divine
verted and misrepresented, were in a great measure the \veapons Source, the light of divine truth concealed within the shell of
with which the tempter carried on his assault: and the Lord's the Holy Word in such histories as that. before us, will shine
defence consisted in detecting the misapplication, and retorting the with such splendour, and be applied with ~ such power, that
genuine sense, as conveyed in other passages, upon the would-be all our spiritual enemies will flee before it, and we shall be es-
destroyer, This important doctrine, then, is conveyed in the cir- tablished in the Lord's kingdom, completely freed from the en-
cumstance, that the Israelites discomfited the Midianites by break- thralling and infesting influence, for evermore.
.ing their pitchers and displaying their lights within.
Another remarkable truth which the passage before us brings to
light, is this; that after all it is not the Lord's divine truth that
destroys the wicked, but their own evil lusts and false persuasions.
All that the divine truth does when brought into immediate con-
tact with those who are iu such a state, is to discover that they are
in evil lusts and false persuasions, and that therefore they cannot
abide with those who are in goodness and truth; but what destroys
them are these infernal principles thernsel Yes. This is expressed
~by its being said that on the blowing of the trumpets, the breaking
of the pitchers, and the shouting by the Israelites; the Lord set
every 'man's sword ·against his fellow throughout all the host; by
which is specifically meant, that these doctrines and principles of
life were such as destroy charity; which is the fellow or neighbour;
and that whosoever is confirmed therein is in a state of spiritual
death.
We see, then, brethren, from what has now been briefly and im-
. perfectly offered, of what importance it is to be enabled to perceive
the genuine light of divine truth within the outer covering of the
of
letter the Holy Word, and what power, for the successful pro-
secution of our spiritual warfare, is thus imparted to the candidate
for a station in the heavenly Canaan. But it can only be ex-
ercised, and be made effectual, when Gideon possesses a band of
three hundred men, of tried fidelity, who fully obey the Word of
. the Lord, and unhesitatingly do as he commands: that is, when a
 xviii.] Chap. xi. 80, 31. ] 53
assuming it to be a fact that J ephthah's daughter was certainly
offered as a burnt-sacrifice, have thought they have found a fair
SERMON XVIII. occasion for railing against the divine Volume in w hich this is
narrated, and for denying the divine origin either of the Jewish or
of the Christian' religion, as containing, among the documents on
which they rest, a story so revolting to humanity. And expositors
Judges xi. 30, 31. of the Scriptures have themselves been greatly divided in opinion
ec And Jephihah. vowed a vow unto tile Lord, and said,If thou shalt as to the question, whether Jephthah's daughter was put to death
without fail deliver the children of Ammon into my hands, Then it or only devoted to a life of pious celibacy. Both of these classes
ehall he that whatsoever cometli forth. of the doors of nzy house to of expositors have however, shewn, I think quite satisfactorily,
meet me tohen. I return in peace from the children of Ammon, shall though abiding in the literal history alone, that there is here no
he. the Lord's, and I will offer it up for a burnt-offering." room for the scoffs of the infidel, let the fact as to her being put to
WE have been engaged in some previous discourses, in an endea- death or otherwise have been as it might. AlthJ)ugh our chief
vour to give some insight into the spiritual meaning of the remark- object is to discover the spiritual instruction contained in the
ahle histories contained in the book of Judges. We have touched representative histories of the Holy Word j and though, likewise,
on the conflicts attending the final establishment of the several after having examined the reasons urged by both classes of com-
tribes of Israel in their respective lots, with w hich the book com- mentators for their respective opinions, I have found it difficult to
mences, and on the miseries attendant upon their disobedience to arrive at a certain conclusion as to the real nature of the fact j yet
the divine commands in not utterly expelling the idolatrous nations on a question so celebrated it will no doubt be expected that I
from the country, and in imitating their idolatrous practices; par- should offer some remarks.
ticularly on the oppressions they successively suffered from the It will first be necessary to detail the sequel of the history.
Syrians or the inhabitants of Mesopotamia, from the Moabites, We find from the words which 'we have read as a text, that the
from the Canaanites of Hazor, and from the Midianites, and on vow of Jephthah was a conditional one: he said to the Lord, "If
their deliverances by the instrumentality of Othniel, Ehud, De- thou shalt without fail deliver the children of Ammon into IDy
borah and Barak, and Gideon. We intended in like manner to hands, then it shall be, that whatsoever cometh forth of the doors
have pursued our observations through the remainder of the history of my house to meet me, when I return in peace from the children
of Gideon, and then to have proceeded to that of his degenerate, of Ammon, shall surely be the Lord's, and I will offer it up for
illegitimate son, Abimelech; whence, slightly passing over the a burnt-offering." The condition, it appears, was accepted; for he
pacific judges, Tola and Jair, to have dwelt in a few discourses on defeated the Ammonites with a very great slaughter, insomuch
that of J ephthah; and so, again passing over the undistinguished that "they were subdued before the children of Israel." The
judges, Ibzan, Elan, and Abdon, to have concluded the series with narrative then proceeds, "And J ephthah came to Mizpeh, unto
a" consideration of the principal circumstances in the wonderful his house: and behold, his daughter came out to meet him with
history of Samson.. Circumstances however render it necessary to timbrels and with dances: and she was his only child; besides her
contract our course, and hasten to a conclusion. I therefore pro- he had neither son nor daughter. And it came to pass, when he
ceed at once to the history of J ephthah, as the next most interest- saw her, that he rent his clothes, •and said, Alas, my daughter !
ing .part of the sacred narrative; and, I have selected the most thou hast brought me very low, and thou art one of them that
interesting circumstance in his history, usually known by the name trouble me: for I have opened my mouth to the- Lord, and I can-
of Jephthah's rash vow: on the literal import of which I now pro- not go back. And she said unto him, My father, if thou hast
pose to offer some remarks, reserving its spiritual signification for opened thy mouth unto the Lord, do to me according to that
another discourse. which has proceeded out of thy mouth; forasmuch as the Lord
There is no passage in the Holy Word which has been the sub- hath taken vengeance for thee of thine enemies, even of the
ject of more controversy and discussion than this. Infidel writers, children of Ammon. And she said unto her father, Let this thing
154 Sermons on Judges. [Serm. xviii.] Chap. xi. 30, 31. 155
be done unto me: let me alone two months, that I may go up and nounced ? Does she fall into feminine lamentations? Does she
down upon the mountains, and bewail my virginity, I 'and my remonstrate with her father on the injustice and cruelty of her
fellows. And he said, Go. And he sent her a,vay for two months. fate? Does she use any entreaties to turn him from his purpose?
And she went with her companions, and bewailed her virginity Nothing of the kind. Her country is rescued from its oppressors,
upon the mountains. And it came to pass at the end of two and her father is the honoured instrument by which the deliver-
months, that she returned unto her father, who did with her ance is effected. This is happiness enough for her. ' Having seen
according to, his vow which he had vowed." The relation con- this, she is content to die; proud, perhaps, of being the victim
cludes with saying, " And it was a custom in Israel, (that) the whose promised sacrifice may have contributed to the desired re-
daughters of Israel went yearly to lament the daughter of J ephthah sult. She said therefore, "My father! if thou hast opened thy
the Gileadite four days in a year." mouth unto the Lord, do to me according to that which hath pro-
If it were desirable to imitate the sty le of preaching that prevails ceded out of thy mouth; forasmuch as the Lord. hath taken
in many fashionable places of worship, which consists in describing vengeance for thee of thine enemies, even of the children of
in a florid strain, natural objects or events, and in endeavouring to Ammon." Certainly neither Greece nor Rome; with all their
move the natural feelings, by dwelling with affected pathos on all Leonidas and Decii, ever displayed an instance of sublimer self-
such circumstances as will admit of such an appeal, there were devotion than this of Jephthah's daughter. Had it occurred among
ample room for it in speaking upon this story. Looking simply at those boasting people, instead of the plain unvarnished tale of the
the particulars of the narrative, and laying aside the consideration sacred historian, we should have had it pressed on our admira-
of its being part of the Word of God, there certainly is in it much tion with all the pomp of eloquence. The greatest of orators
that is calculated to interest our sympathy. What must have been and poets would have made it the theme of perpetual descant:
the feelings of the father, returning in all the pride of triumph, and we should thus have learned from our school-boy days to
saluted every where with the acclamations of his fellow .. citizens, speak of it with wonder. NOl~ would the steady resolution of
who hail him as the deliverer of his country, when, hastening to Jephthah have passed unpraised. Indeed it cannot be doubted,
enjoy his honours in the bosom of his family, and expecting to had but he and his daughter been heathens, that the very men
find the sweetest reward of his labours in the extatic congratula- who now find in the transaction, nothing but a handle for vilifying
tions of the obj ects of his tenderest affection, he is at once plunged the Scriptures, would then have extolled the whole as exhibiting
from the pinnacle of happiness to the abyss of misery, by feeling the finest example of the most noble constancy, the most dis-
himself suddenly bereaved of the dearest of those objects; and this interested virtue. The mistaken views under which it could be
by his own rash act 1 when the over eager desire of his beloved thought that such a vow and such a fulfilment of it could be ac-
daughter to welcome her victorious sire, makes her the first to rush ~ ceptable to the Divine Being, would have been spoken of as merit-
into his presence; whereby she becomes the subject of that vow of ing our pity, not our contempt: and the immovable regard to
sacrifice which he had inconsiderately uttered in a moment of great principle, which in the father put in execution, and ill the daughter
anxiety, little thinking who was to be its victim! Well might he cheerfully submitted to, so deplorable a catastrophe, would have
utter the despair-fraught words, "Alas, my daughter! thou hast been view.ed as atoning for any error of judgment in forming that
brought me very low! thou art one of them that trouble me I" pfinciple, and as exalting those who were capable of it to the
Low indeed is he brought, and troubled indeed must he be: when, highest rank alnong the worfhies who have shed a lustre on the
instead of being at liberty to enjoy the caresses of his affectionate human race
child, to which he had just .before looked forward as the consumma- "
Such are some of. the reflections which might naturally arise in'
tion of his felicity, he finds himself bound to requite her tenderness our minds, on contemplating this history as to its literal sense
with a grave! And a daughter so worthy of the fondest affection as alone: and certainly from this view of it alone, may be drawn a
she proves herself to be ;-80 perfect a model of the purest pat- highly useful lesson for our instruction: for if a mistaken sense of
riotism, the most generous filial love! For how does she receive duty could prompt these ancient Israelites to such a heart-rending
the sentence of her doom which she hears so unexpectedly pro- mode of exhibiting their willingness to obey; if, under erroneous
156 Sermons on Judges. [Serm.
xviii.] Chap. xi. 30, 31. 157
'views. of. the nature. of th.e Divine Being, they could persevere, in
relation in a different manner. Indeed the Jews themselves have
the. discharge of an inconsiderate vow, to the completion of an act
led the \fay in giving a different interpretation; and it is after some
which must be as far from being agreeable to the Lord as to them-
of their Rab bies that Inany Christian expositors have adopted the
selves :-how ought we, who know what his beneficent nature
rendering given in the margin of the English Bible; where, in the
re~lly is, and what kind of service he requires, to render to Him
vow itself, instead of the words "whatsoeyer cometh forth of the
this our "reasonable service," by striving daily to be more and
doors of Iny house, &c" shall surely be the Lord's, and I will offer
more conformed to his will, which is the same thing as to become
it up for a burnt-offering," we find, "whatsoever cometh forth of
assimilated to his nature; and which we know, if it redounds to
my house-shall surely be the Lord's, or I will offer it up for a
His glory, as the sale author of every thing good that can abide in
burnt-offering j"-the disjunctive particle or being used instead of
us or proceed from us, redounds also to our own advantaae because
the copulative and: and the meaning of J ephthah is supposed to
it is the only means by which we can be qualified for the enjoy-
be, that whatever carne out of his house, if a human being, should
ment of real happiness!
be consecrated to the Lord, and employed in some ministration in
The rem.a:ks we have hitherto offered have gone chiefly upon
his tabernacle, and if a clean beast, should be sacrificed. Accord-
the SUppOSItIon, that Jephthah's daughter was actually put to
ingly they conclude that the former was the fate of Jephthah's
death : up~n the other hypothesis, that she was only consecrated
daughter; ,in agreement with which view, for the word lament, in
to t~e service of ~he ~abernacle and a life of celibacy, they would
the last verse, they substitute to talk with, as our version also aives
requIre s~m? modification , t~?ugh even this would be a sufficiently
in the margin; so that instead of reading " the daughters of Israel
heavy affliction to an Lsraelitish parent who had no other child j
went yearly to lament the daughter of J ephthah," they ·would have
nor would it be. much less so to a female of that nation; amongst
"the daughters of Israel went yearly to talk with the daughter of
whom to remained unmarried, or if married to remain without
J'ephthah," This latter alteration, I believe) (as far as I have been
children, was considered as the greatest of calamities. We are
able to search into it,) the Hebrew original will very well admit,
now, however, to state the grounds for these two opinions.
It is also certain, that the Hebrew particle which gellerally acts as
Certainly if we look simply at the history as it stands, we shall
the copulative conjunction, sometimes bears a disjunctive sense,
find it difficult to suppose that the affair had any other termination
and instead of meaning and must be translated or: but I certainly
than what the terms of the vow so plainly express: and though in
do think it has been fully proved, that Jephthah's YOW is not one
the conclusion, the sacrifice of the young woman is not explicitly
of the passages which will properly admit of the latter signification,
.detailed, yet this seems included in the assertion, that "her father
but that this is one of the cases in which, according to the universal
did unto her according to his Vo\V which he had vowed." This
rules of the language, the signification of and must be retained.
accordingly is the popular opinion on the subject, or of those who,
These are the chief critical points on which the advocates of the
without much study, draw their sentiments from our version of the
opinion that J ephthah's daughter was not put to death, found their
.Bible alone. But, as before intimated, the revilers of Revelation
belief j but they also support it by arguments of considerable weizht
have eagerly laid hold of this pretence for their objections, con-
of a different nature. 'rhus, they observe, that nothing was more
tending that the God of Jews and Christians is thus represented as
strictly prohibited by the laws of Moses than the offerina of human
a God who is pleased with human sacrifices: and as reason clearly
sacrifices, either to false gods. or to Jehovah, and that therefore
sees that these must be abhorrent to the nature of the true God
such an abomination could never "have been contemplated, much
they infer that the true God and the God of Jews and Christians
less practised by an Israelitish general who was especially assisted
are not the same; of course, that those religions cannot be true.
by Divine Providence to deliver .his country: that had he never-
We shall see presently that even if we abide in the literal sense
theless been ignorant enough to wish to do so, it was again com-
only, and give it the harshest interpretation, there still willhe no
manded by the Levitical law that sacrifices should nowhere be
room for this inference, which only argues ignorance on the part
offered but before the tabernacle, and by no person but the priests;
of those who make it: but it has helped to make commentators on
and that certainly no priest could be found to offer such a sacrifice
the Scriptures very anxious to find room for understanding the
especially at the tabernacle, where he was under the immediate in-
lit
158 Sermons on Judges. [Serm. xviii.] Chap. xi. 30, 31. 159

spection of the high priest, who also frequently officiated himself. a foreign land, to the desperate expedient of becoming the cap-
And that females were employed about the tabernacle in works tain of a band of freebooters ;-situations these which certainly
.suited to their sex, is evident, it is urged, from the Mic1ianitish were not likely to introduce him to a correct knowledge of the
female captives taken in war in the time of Moses, (N urn. xxxi.) of laws of Moses: and though there is no reason to suppose that he
~hom, as of the rest of the spoil, a portion amounting to thirty-tw 0
ever was an idolator, it is probable enough that he worshiped
In number, was set aside for an offering to the Lord: this also it Jehovah much in the same way as the idolatrous people among
. '
IS stated, further appears from the last of Leviticua, where the law
whom he dwelt worshiped their deities. Besides the laud of
is given relating to the making of singular or personal vows, which Gilead, of which J ephthah was a native, was at all times a country
mention both males and females. These are the chief considera- in w hich the greatest irregularities in the observance of the strict
tions urged in favour of the opinion that J ephthalr's daughter was Mosaic law prevailed; it being a country situated on the other
not actually sacrificed: and certainly they carry so much appear- side of Jordan, at the greatest distance from the seat of the Taber-
ance of probability, that we cannot be surprised if they were in nacle, the great centre of the Israelitish laws and worship, That
general, and for a long time, deemed conclusive. J ephthah's knowledge of the Mosaic law was very scanty indeed,
In support, however, of the popular notion, that this devoted is certainly evident from his putting his vow in execution in any
female was really put to death, arguments not less strong have ,vay whatever. If he conceived himself bound by it to put his
been urged by the most learned modern writers. We have already daughter to death, he shewed himself ignorant of the laws which
seen that the plain meaning of the literal account is much more prescribe that only certain clean beasts and birds, and but a few
consistent with this opinion than with the other. The writers kinds of them, should be offered in sacrifice, whilst, for this purpose,
alluded to found their chief argument on the fact, that it never a human being was considered as of all things the most unclean,
entered into the head of any Israelite to look upon a state of sinale so to burn human bones upon an altar was a method resorted to
life, either in male or female, as more pleasing to the Lord than a as defiling it in such a manner, that it never could be used for a
state of marriage, and that, on the contrary, all their notions of sacred purpose any more ; and if he conceived himself bound by
the subject ran decidedly the other \vay; that men who were his vow, to devote his daughter to the service of the tabernacle
dedicated to the service of the Lord, or of the tabernacle, did not without being able to revoke it, as it is plain he did by his saying:
on that account remain single, is evident from the cases of Samson C( I have opened my mouth to the Lord, and I cannot go back;"
and Samuel, who were devoted in this WRy from their birth, and he displayed equal ignorance; as there is an express statute in the
who both were married; whence it is inferred that the case would be last of Leviticus, empowering the person who might have made
such a vow to redeem the devoted party for a sum of money_
the same with females '" ho might be similarly devoted. That
human sacrifices were strictly prohibited by the Levitical law, as All the circumstances, then, considered, many things might be
~egarded as pardonable in a mall so uninformed as J ephthah, which,
also; the slaying of any sacrifices by any but the priest, or any
where but before the tabernacle, is indeed certain; but that many In a person who had better opportunities of information would be
utterly inexcusable. )
irregularities took place in all these respects is well known, and
even that the Israelites often shewed a monstrous propensity to But, as before intimated, even if it were certain, as it appears
imitate the Canaanites in sacrificing their children j whence it is probable, that J ephthah did sacrifice his daughter, they who think
argued that J ephthah was more likely to adopt this course with his this affords any ground of reproach against the divine origin uf the
daughter, being a thing of which he had seen or heard of many Israelitish or Christian dispensations, only prove their own ignor-
examples, than to make her a nun, of which it is supposed he could ance by the assertion. If indeed the laws of Moses gave any sanc-
have seen no example. It is further contended that he was just tion to the practice of offering human sacrifices, and J ephthah only
the sort of man likely, through ignorance, to fall into such errors; acted in conformity with the laws, then indeed the objectionwould
being, as is re~ted at the beginning of the chapter, the son of a be well-founded; but if, as already observed, the Levitical laws
stra~ge woman, and on that account driven in his youth by his
represented such sacrifices as in the highest degree offensive to
relations out of the country, whence he resorted for subsistence in God, and J ephthah, supposing he offered one, did it) not in obedi-
160 Sermons on Judges. [Serm. xviii.] Chap. xi. 30, 31. 161

ence to those laws, but in ignorance and violation of them j then Word of God from objections, and to evince that, whatever might
the whole case is reversed. It was to the false goel Molech, prin- have been the merits or demerits of J ephthah's behaviour, nothing
cipally, that children were sacrificed as burnt-offerings; on which that was wrong in it was imputable to a Divine origin, or to an
subject we read in Lev. xviii., "Thou shalt not let any of thy seed alleged divine authority. But looking at the transaction as pro-
pass through the fire to Molech, neither shalt thou profane the name ceeding from a man little informed on divine subjects, and acting
jof thy God." In ch. xx. the punishment of death is decreed against from notions universally prevalent in those times, we see much
-those who should do so: and the most awful denunciations against it to admire, and much that, it is easy to believe, might be made the
are repeated over and over again :-thus, "vVhosoever he be of the ultimate basis of truly divine instruction. At any rate, there is
children of Israel, or of the strangers that sojourn in the land, that nothing but what is admirable in the conduct of the daughter. If
giveth of his seed unto Moloch, he shall surely be put to death; patriotism is a virtue, (and the love of our country is ranked by the
the people of the land shall stone him with stones. And I will doctrines of the New Church, amongst the very highest forms of
.set my face against that man, and will cut him off from among his charity,) then, in this respect, both father and daughter exhibited
people ; because he hath given of his seed unto Molech, to defile virtue of the most sublime order; and, ill the daughter, this was
my sanctuary and to profane my holy name." And that they unalloyed by the slightest drawback. Such self-devotion, such
should not introduce such horrid rites into the worship of the disregard of every selfish feeling, is admirable iri the highest de-
Lord, because most hateful to him, is expressly commanded in gree, and worthy of being held forth as a most ennobling example:
Deuteronomy xii., "When the Lord thy God shall cut off the na- and whoever shall so far imitate it, as to be ready, on any suitable
tions from before thee, whither thou goest to possess them, and occasion, to make a corresponding sacrifice of self and of selfish
thou succeedest them, and dwellcst in their land j take heed to inclinations for the good of others, is sure of a -state of dignity in
thyself that thou be not snared by following them, after that they the kingdom of the Lord.
be destroyed from before thee; and that thou enquire not after
their gods, saying, How did these nations serve their gods? even
so will I do likewise. Thou shalt not do so unto tho Lord thy
God: for every abomination to the Lord which lIe hateth, have
they done unto their gods; for even their sons and their daughters
they have burnt in the fire to their gods." It is impossible for
language to express more strongly the divine abhorrence of such
practices: If then J ephthah fell into any thing of the kind, it is
evident that he did it through ignorance; and no imputation can
lie against the law itself for his un witting breach of it.
. On the 'whole then, it appears next to impossible to decide with
certainty the much agitated question, whether J ephthalr's daughter
was put to death or not. I incline after all to think myself that
she "vas not, because I think it possible that although the males
specially dedicated to the service of the tabernacle were allowed to
marry, this might not be the case with the females : at least I
think this point not fully proved. But to go into all the minutire
of this question would be out of place in a sermon; and I have done
so rather largely in a published work, [The Plenary InS]Jiration.]
'I'hough I have now confined myself to the literal sense of this
remarkable history, I trust the observations suggested arc calculated
to have their use, tending, as they have _done, to vindicate the
 [Serm. xix.] Sermons on Judges. 163
argument; and though likewise it really seems difficult to imagine
otherwise from the relation as it stands; I stated that I neverthe-
less inclined to think, for my own part, that her life was preserved.
SERMON XIX.
My reason for forming this opinion is this: that although it is very
possible that Jephthah might not have a sufficient knowledge of
the Mosaic law to be aware, that he was not bound by that law to
Judges xi. 30, 31. (Sern1011 ii.) perform his oath Iiterally, when his daughter must, by adh.ering to
" And Jephihah. vowed a vow unto the Lord, and said, If thou shalt the terms of his vow, be the victim, and might therefore, If left to
without fail deliver ·the children of Ammon into my hands, Then it himself, through mere ignorance, perform this dreadful immola-
shall be that whatsoever cometh forth of the doors of tny house to tion; yet as he allowed t\VO months to intervene before. he pro-
meet me when I return in peace [rom the children of Ammon, shall ceeded to ·put it in execution, and no doubt it must, during that
, he the Lord's, and I will offer it up for a burnt-offering." time, be the subject of conversation allover the country, it. seems
hardly possible that this should not have afforded opportunity for
IN our former discourse upon these words, ,ve confined ourselves his receiving better information. This indeed ;,was time enough
entirely to their literal sense, offering first snch reflections as might for the news to be carried as far as Shiloh, to the high priest him-
naturally present themselves, if we look at them as containing, in self; who, if he had heard of it, would doubtless have exerted
connexion with the context, a simple history of an extraordinary himself to prevent its taking effect. I am aware that this may be
instance of self-denial on the part of Jephthah, and of self-devotion replied to on the same ground that it has been argued, that J eph-
on the part of his daughter: and in the second place, giving a view thah had not the opportunity, if he would, to send his daughter to
of what has been offered on both sides in the discussion of the the tabernacle to be there employed in some subordinate ministra-
celebrated question, Whether Jephthalr's daughter was actually tions, because this was then at Shiloh in the tribe of Ephraim, and
put to death, or whether she was consecrated to the Lord in some
.
there was at this time a war between J ephthah and the Ephraim-
other way: and we finally shewed, that even upon the supposition ites, as appears from the next chapter: but this is sufficiently an-
of her being really sacrificed, they who infer from it an argument swered by the well-known fact, that whatever dissensions and wars
against the truth of the Scriptures and of Revealed Religion, prove there at any time existed between the. several tribes of Israel, they
by it nothing but their own ignorance; since nothing can be more never impeded each other in their journies to perform the cere-
decisive than the language in which the offering of human sacri- monies of religion at the tabernacle or temple, where every male
fices, under any pretence whatever, is prohibited in the Mosaic Israelite was required by the law to present himself three times ill
law, as being the most 'hateful of abominations; whence, if it were a year, on which occasions a truce took place and was religiously
even certain that Jephthah's daughter was so sacrificed, the blame observed. It appears then that during the two months that were
of it would lie, not on the laws of the Israelitishdispensation, but allowed to this generous young woman to prepare for her fate, .her
on the ignorance of Jephthah and his countrymen, of the remote father must have learned, that her death was not only not required
part of the territory beyond Jordan 'which was the scene of the by his vow, but was in the highest degree illegal,-that he was ~ot
whole transaction. only at liberty, but that it was his duty, to redeem her at the prIce
In noticing the arguments that have been adduced in support of of thirty shekels; information which, we are sure, must have been
each side of the question respecting the reality of the sacrifice 01'" in the highest degree agreeable to him, and must have effectually
otherwise, we found it necessary to observe, that after all the prevented the human sacrifice from taking place. But if so, why
labours of the learned men who have investigated the subject, it is not this stated? Why, it may be asked, is the history couched
did nat appear possible to pronounce with any degree of certainty in such terms, as seem at least strongly to imply that the dreadful
what was the case with respect to that historical fact. But al.. ceremony was performed, when a statement to the contrary would
though it appeared to me that they who are of opinion that J eph . . be so aareeable to the feelings of everyone who reads it, and would
thah's daughter was put to death, have the strongest side of the have obviated the objections which are thence urged, with some
164 Sermons on Judges. [Serm. xix.j Chap. xi. 30, 31. 165
degree of plausibility at least, against its holy nature? The only this favoured island of Britain, it being customary in the worship
satisfactory.answer that can here be given is, Because the things of the Druids to construct great idols of wicker work, and to fill
treated of in the internal sense, for the sake of which alone the them with human victims, which were all consumed together.
letter is written, could" not have been expressed unless this appear- That similar customs were common among the original inhabitants
ance had been preserved. of Canaan and the surrounding nations, especially in the worship
But perhaps this answer may at first be thought to render the of Molech the idol of the Ammonites, is evident from numerous
matter still more obscure. It may be asked again, If human sacri- passages of the I-Ioly Scriptures j and as the war in which Jephthah
fices were in fact the greatest abominations that could be offered uttered the vow in obedience to which he is supposed to have
to insult the majesty of heaven, and strictly prohibited in the sacrificed his daughter, was against this nation of sacrificers of
divine law on that account, how can it be necessary that all ap- their children, there can be little doubt that it was on account of
pearance of one having taken place should be suffered to occur in the necessity that every evil must be combated from au opposite
the letter of the Word ?-especially when it is evident that it is good) and that the principle of the mind in which the evil resides,
not done to represent any thing profane and unholy, but the con- is only brought into order by the introduction in..to it of the good
trary ? We answer, For the same reason as it was necessary for suited to its nature instead of the evil removed: w herefore as the
A braham to believe that it was required of him by the Lord that -Ammonites represent those who are in the evil and false principle
he should sacrifice his only son, Isaac, through whom alone the that is represented by the sacrifice of children to Molech, they
promise of his becoming the father of many nations, was to be ful- could only be overcome by the good and truth of the same general
filled to him, and to act under the infl uence of this belief so far as character, represented by an apparent sacrifice of'-a daughter to
to "stretch forth his hand and take the knife to slay his son." It Jehovah. At present however we are only adverting to the com-
is true that in the case of Abraham, an angel was then sent to stay monness of the practice in ancient times of sacrificing children,
his hand, and a ram caught in the thicket was substituted instead and to the multitude of nations by whom it was practised j and
of Isaac: but it proceeded far enough to shew, that the offering up certainly the land of Canaan and surrounding countries, seems to
of a child, taken only in one point of view, has a holy signification, have been the great centre from whence this horrid worship was
though taken in another it is the height of profaneness. The same propagated to other countries.' It is known that the Canaanites
may be concluded from the circumstance, that by the Levitical were the same people as were called by the Greeks, Phcenicians j
law, the first-born of every thing was considered as belonging to and ancient authors fully corroborate the Scripture accounts of
the Lord: hence, if it was a clean beast, it was to be offered in their devotedness to the sacrificing of their children. It is known
sacrifice j if an unclean beast a clean one was to be substituted also that the Carthaginians, long the rivals of Rome, were Phceni-
for it. cians or Canaanites by descent; and their addictedness to the
One is apt at first sight to wonder how so horrible a superstition, practice is also well known. An ancient historian, speaking of
so repugnant to some of the strongest feelings of human nature, as their conduct at a time of national calamity, says, "They con-
the sacrifice of human victims, and especially of children by their sidered the wrath of their god Saturn as one cause of their mis-
parents, could ever have been tolerated among mankind for. a fortunes. For instead of sacrificing to him, as formerly, the sons
moment,-much less could have been so constantly and extensively of their most distinguished citizens, they had for some time been
practised, among various nations of antiquity, as history assures us in the practice of buying boys privately, whom they brought up,
was the fact. Even the Greeks, so celebrated for their literary and then sent as offerings: and now, when an inquiry was made
attainments, were not untainted with it: we have all heard of the into the matter, it was found, that Saine of those sacrificed had been
sacrifice of Iphigenia the daughter of Agamemnon, the chief of the substitutes of this description j-that is, had not been sons of per-
princes who went to the siege of Troy, and the commander of the sons of distinction, but purchased slaves, represented as their
whole armament, as the only effectual expedient for procuring a children. When therefore they saw the enelny before their walls,
fair wind to waft their navy thither. We are told that it was they upbraided themselves in their hearts) for having in any mea-
practised, to an enormous extent among the original inhabitants of sure departed from the religion of their fathers j and by ,yay of
'166 Sermons on Judges. [Serm, xix.] Chap. xi. 30, 31. 167
making atonement, they sacrificed two hundred boys for the state, might be offered in sacrifice, to certain species, and to prescribe
taking care to select those of the first quality for the purpose. exactly the manner of offering them. Now whence could this
Beside these, there were given up for sacrifice three hundred im- previous introduction of sacrificial worship originate ? whence, but
peached persons,-that is, persons accused of having shunned the because it was perceived by the people who first introduced it,
sacrifice themselves, and of having allowed bought slaves to be sub- whoever they were, that hereby might be represented the pure
stituted in their room. There was at Carthage a brazen image of worship of the Lord, and that this representation of pure worship
Saturn, which let its open hands down to the ground, and threw might at the same time be accompanied wi th pure worship in him
the children that were laid upon them into a pit full of fire." I who offered it, provided he "vas aware of what his offerings repre-
have introduced this shocking, recital, in order to shew, more fully sen ted. For the people of those, ancient times were well skilled in
even than appears in the Scripture history, to 1Vhat an extent the what we call the science of correspondences-that is) they knew
practice of immolating their children prevailed among ancient the relation that subsists by creation between natural things and
nations. The sentiments which the contemplation of it is calcu- spiritual, which is such that all natural things derive their origin
lated to excite certainly are, compassion for the innocent victims, from certain spiritual things; for these, when exerting an influence
and disgust for the frightful superstition which could thus arm the in a sphere below that in which they are themselves, give birth to
hands of parents against their offspring, and overcome the strongest natural things which are representative of themselves, and which
and best feelings of human nature; and though it is difficult not may indeed be considered as themselves embodied and made visible
to extend our abhorrence of the practice to those who were so de- in a natural form. Thus there is between natural things and
based by it as to become the agents in these horrible tragedies j spiritual a certain constant and immutable relation, analogy, or
yet, whatever share of this feeling is justly due to the priests who correspondence; the natural thing answering to, and being a
introduced and enjoined it, perhaps the unhappy parents were proper representative image of, the spiritual, as the reflection of
more properly objects of pity; as it is evident that they did it in a figure in a mirror answers to, and is an image of, the substantial
violation of those tender feelings of which they were not destitute, object that produces it. All this was thoroughly understood in
and in obedience to an overpowering sense of duty-a principle those ancient times: of course the people of those times well knew
that is respectable even in its errors. to what affections the various animals correspond: they knew that
But what can be the reason, that a practice which had every a lamb is a representative of love and innocence, a sheep of charity,
principle of natural feeling and common sense in such direct opposi- an ox of good natural affections; and so on: and as they also
tion to it, could ever, in spite of these, obtain SUCll an extensive influ- knew that all genuine worship of the Lord essentially consists in
ence? I apprehend, because as before intimated, regarded in one an elevation to him of all the affections and perceptions of the
point of view only, it was seen to have a holy signification j whence heart and mind, they also knew that this might be represented by
it got into use to the disregard of the other point of view, which the offering of animals in sacrifice; the burning of which upon the
ought never to be forgotten, when any thought was entertained of Lord's altar, was representative of the acceptance by him of the
proceeding to the act, and in which, when actually performed, it affections from and with which man approaches him in worship.
must be seen to be in the highest degree profane. Indeed it is But while the men of those times continued in the clear and
certain, that many of the most detestable practices that have ever full perception of what was represented by the various animals and
prevailed among mankind, were the perversions of something in ... other objects in nature, they also knew that the only real part even
trinsically good; agreeably to that old and very true maxim, " the of representative worship, was the offering to the Lord of the in-
corruptions of the best things become the worst." ward states of mind which the animals represented, and that in the
It is well known that the sacrifices directed in the Levitical law, sacrifice of the animals themselves there was nothing pleasing to the
and indeed many other of the customs introduced into that law, Lord, but rather the contrary, as it is attended with suffering, which,
were not institutions given for the first time by Moses, but had even when endured by, and inflicted on, an animal, is abhorrent to
long before been observed among the eastern nations j all that was the will of Infinite goodness. Whilst then the men of those times
done by Moses respecting them was, to Iimit the animals that
 168 Sermons on Judges. [Serm. xix.] Chap. xi. 30, 31. 169

remained in their wisdom and in the undefiled worship of the Lord, the Lord's supper; in which are represented, in one complex, all
they indeed talked of this worship as of sacrificing animals, because the varieties of good and truth in worship, that were denoted by all
this gave them fuller ideas of the subject than they, owing to the the varied symbols of the Levitical institutions.
peculiar genius of all who lived before the coming of the Lord, From this view of the subject it may clearly be seen, that there
were capable of attaining by any other mediums. But they were may be forms of speaking and writing according to representatives
content with thus offering to the Lord, as the prophet, say~, the and correspondences, which would be exceedingly criminal ifreduced
calves of their lips, that is, they offered to the Lord the affections into acts. We find that even the slaughter of animals is something
represented by the calves and other animals used in sacrifices, in that, in itself, cannot enter with strict propriety, into the worship
their prayers and praises, meant by the lips, without sacrificing the of the Lord, although to describe his genuine worship by images
animals themselves. But when a generation of grosser minds thence derived is highly useful and expressive. So it is, in a much
afterwards arose,-of men who were more immersed in sensual and stronger degree, when the subject of the sacrifice is considered to
carnal things, and who thence had not such clear perceptions of be a son or a daughter. If the animals allowed to be sacrificed
what was meant by this kind of discourse and of purely spiritual were representative of certain principles in the mind of the offerer,
worship, they began to think it necessary to put to death the dedicated by him to the Lord, his own children must be represen-
animals themselves; just as a Roman Catholic, to strengthen his tative of principles in his mind still more closely connected with
conception, when in worship, of the Lord Jesus Christ) thinks it him, and which, to render his conjunction with the Lord complete,
necessary to have a crucifix before his eyes: and as they who did this ought by no means to be withheld from Him. They must repre-
retained some, though an obscure idea of the spiritual things repre- sent the proper affections of his own will, the proper perceptions
sented, the use of actual sacrifices was permitted, as necessary to of his own understanding, which, unless surrendered to the Lord,
keep this alive. It was from this cause that sacrifices were per- are the affections and perceptions of his own selfhood. It was 011
mitted, and apparently enjoined, to the children of Israel. Properly this account that Abraham, by whom is represented the celestial
speaking they were not enjoined them, but only the manner man, was tried as to his willingness to offer Isaac; and when he
and. occasions of offering them directed, since they were in the had complied, the reason assigned by the Lord for the blessing then
practice of using them long before: and the reason why they were pronounced upon him was, "Because thou bast not withheld thy
permitted to continue them, under certain regulations, was, be- son, thine only son, from me." Thus it is evident, that in the
cause, though the Israelites never knew any thing of the spiritual language of correspondences, to speak of sacrificing children to the
things represented by them, yet the sacrifices affected them with a Lord, only means to devote to him the inmost .uffections of the
sense, of holiness, and kept them. in some kind of worship, of which heart. In this point of view, then, and when suffered to go no
otherwise they would have been incapable; at least, if not allowed farther than to words, the sacrifice of children was clearly repre-
in this manner to worship Jehovah, they would have plunged into sentative of something pre-eminently holy. The- reason is, be-
all the idolatries of their neighbours. But the ultimate reason was cause, in this point of view, the children are not regarded as having
.the .same as that of the calling of the. Israelites altogether: that any thing, not even life, of their O'VD J but are viewed merely as the
under the· descriptions of representative worship thus recorded in absolute property of the parents. Hence no doubt, among the
the: Divine Word a future church might, without returning to the ancient people, who used to speak of sacrifices without performing
practice of such worship, learn, by a knowledge of the spiritual them, the sacrifice of children was often mentioned: and thence
things represented, how to offer to: the Lord a purely spiritual their ignorant and corrupt descendants proceeded to the commis-
worship, to consist in the. consecration to Him at all times of all sion of the act. But thismust necessarily be in the highest degree
the! faculties of the heart and mind, and in the ascription thereof' profane. For though for the sake of representation, children may
to Him, at stated times, in prayers and. praises, in their public be considered as the absolute property of the parents, yet in reality
assemblies, It is for the same reason that a kind of bloodless they are also human beings themselves, having a life independent
sacrifice' is: continued among Christians in the bread and wine of of their parents, and to deprive them of which is murder of the
worst kind: hence the act of sacrificing children, instead of repre-
15
170 Sermons on Judges. [Serm. xix.]
senting the: hallowing of our inmost affections to tl.e Lord, repre-
sents the direct contrary, and denotes the privation of spiritual life
in the nearest affections of the heart, and a complete enslavement SERMON XX.
to infernal bondage.
We see from -the whole, that although there is a strong reason
to conclude that Jephthah's daughter was not actually put to death,
yet it was necessary that the literal account of the transaction Judges xi. 30, 31. (Sermon iii.)
should be so constructed, as to seem to indicate that such was the " And Jephthah vowed a vow unto the Lord, and said, If thou shalt
fact, because otherwise the holy and most important spiritual without fail delioer the children of Ammon into rny hands, Then it
things intended to be conveyed in the internal sense, could not shall be that whatsoever cometli forth of the doors of 1ny house to
adequately be represented. And from the view which we- have meet me when I return/ in peace from the children of Ammon, shall
been enabled to take of what those spiritual things are, we see how he tile Lord's, and I will offer it up for a burnt-offering."
indispensable it is that 'we should ever be ready to sacrifice our THE circumstance here recorded being so much celebrated by all
spiritual ojfspring to the Lord j that is, to devote to Him the very who have written Oil the history of the childreri of Israel, and
inmost affections and thoughts of our hearts and minds,-the very having given rise to a question of which everyone has heard, and
inmost of our souls,-whatever is derived from our inmost life, and ill which all who have heard of it feel some interest j we have de-
is 'most _closely and intimately identified with ourselves. Though voted two former discourses to a consideration of the literal facts,
the outward act of sacrificing children is most barbarous and pro- and of inquiries thence arising. In our first discourse we stated
fane, because they, as well as ourselves, live by a life communicated the arguments that have been advanced in favour of the supposi-
to them from the Lord as their own, .and thus are not absolutely tion, that Jephthah's daughter was not actually put' to death, and
the property of their parents; yet the spiritual sacrifice, which, those by which this more pleasing view of the history has been
when only spoken of in words and not actually performed, such a replied to; when we found, that although it is impossible to deter-
sacrifice represents, is, as thus explained, a duty which we must be mine the matter with certainty, the particulars of the narrative,
willing to 'discharge, and which will, in some stage of our regener- regarded solely in their literal sense, and the arguments deduced
ative progress be required of us all. May we ever be ready to from them, give most sanction to the supposition that she 'Was
dedicate all that we either are or have to the Lord, our Creator actually sacrificed. I, however, stated my own opinion to be other-
and Redeemer: so shall we be saved from all our spiritual enemies, wise..for which, in our last discourse, I gav~ my reasoris ; remark-
and be permanently established in his heavenly kingdom. ing also, that the reason why the letter was so framed as to favour
the contrary conclusion, was, because the spiritual sense required
that there should be an appearance that such was the fact, on which
account the narrative is so constructed as plainly to point to this
inference, although it is not expressly affirmed. For certainly) the
sole design with which the Word of God was written, was, not to
convey information respecting natural things but spiritual: and
though the Jews were selected to represent spiritual things by their
worship and the actions of their government, and of certain leading
individuals, whence the occurrences related are in general strictly
true, yet there certainly are some instances in which the historical
narrative, though including an account of the circumstances true
in some respect, is yet so partially constructed, as not to exhibit
the whole truth j at least not on a superficial inspection j the spiri-
tual sense requiring the mention of certain things, and perhaps the
172 Sermons on Judges. [Serm, xx.] Chap. xi. 30, 31. ] 73
omission of certain others, without the knowledge of which the shewn, the member of the New Jerusalem Church is exempt, who
historical. relation seems confused and obscure. And this seems believes the Jews only to have been a representative church, or
likely to have been the case with this history of J ephthah and his even a representation or type of a church j in which case sanctity
daughter. But our last discourse was more particularly occupied of private character was by no means necessarily implied, even in
"with a view of the origin of sacrificial worship in general, and of the persons who sustained the most holy representations. To us
human sacrifices in particular, which, though the highest abomina- then it matters not, beyond the interest the story is calculated to
tion to the true God, were offered by many ancient nations to excite, whether J ephthah's daughter "vas actually sacrificed, auy
their idols. more than it does whether Iphigenia, the daughter of Agamemnon,
It is, however, a matter of little consequence to vs, beyond mere was actually sacrificed, or whether, as some authors affirm, she was
curiosity, whether Jephthah's daughter was preserved alive or not. at the critical moment conveyed R\Vay by Diana, to be a priestess
We have before shewn, that the truth of Revealed Religion is by in her temple, and a white hind miraculously substituted in her
no means dependent upon this fact, even if determined in the place. To us it matters not w hether .r ephthah "vas the man of en-
negative ; because in this case the act was not committed under lightened piety which he is represented by some writers, or the
the sanction of the divine law, but in violation of it. Still Chris- ignorant barbarian assumed by others. But we will proceed. to
tians in general have thought, that the honour of religion was close our remarks on the history of J ephthali by a short view, as
much compromised by the transaction, because J ephthah was an far as we are enabled to discover it, of the spiritual import of S01118
instrument raised up for the delivery of Israel, and was a prosper- of the principal circumstances recorded: only adding further to
ous commander and judge; and because no intimation is given of our prefatory observations, that 110 light is thrown upon the fact in
the illegality of his vow, or of any divine disapprobation in conse- dispute in the writings of the herald of the New Church, in which
quence of it. But if the honour of religion depended on the fault- there does not occur a single quotation from any part of the history,
lessness of conduct of the characters distinguished in the J ewish or the slightest reference to it.
history, it would be very difficult to maintain it indeed j as there is Although without more illumination than the church is at pre-
scarcely one of them whose conduct might be taken for the imita- sent in possession of, it ulay be difficult to trace the reason why the
tion of the Christian. To the best of them, many things were per- various oppressions and deliverances of the Israelites occurred in
mitted because of the hardness of their hearts, as the Lord himself " the order in which they are recorded, and why the judges who
declares, which in the beginning were not so, and which he pro- were the instruments of effecting those deliverances, -succecdcd
hibits to the member of a true church, and not of the mere type of each other in the progression that we find; yet one thiug is so
a church, which was all that the Jewish was. Many of their chief remarkable in this respect, and agrees so exactly with the informa-
persons, even those most highly extolled in their typical character, tion the N ew Church possesses respecting the meaning of the
to which alone the commendations of them are meant to apply, twelve tribes of Israel, that we cannot but be struck with the coin-
.were guilty of acts in themselves enormously wicked: and David cidence, and discover in it an additional proof of the truth of our
himself, the most distinguished of them all, in the deliberate mur- doctrines upon this subject. It is this: that the judge who de-
der of Uriah, committed a crime of premeditated wickedness, to livered Israel on their first affliction, from their enemies after they
which the cruel but not malignant or intentional error of J ephthah, were settled in the land, and indeed the first of the series of
even if brought into perpetration, would be comparatively inno- governors who are properly called judges, was Othniel of the tribe
cent: for what he did" proceeded from ignorance and a mistaken of Judah; and the last of them was Samson of the tribe of Dau.
sense of duty; whereas David knew from the beginning that he Now Judah, we are informed, represents the highest principle in
was breaking the most imperative of the divine commandments. the church, called the celestial, and Dan the lowest, called the
With what difficulties then are they embarrassed, in defending sensual j whence it is evident that the whole series represent a
their religion, who believe the Jews ever to have been, personally, progression in order, through all the states that enter into the con-
the peculiar favourites of heaven, the members of a true internal stitution of the church, or of the man of the church, from the
church: from which embarrassments, as we have occasionally highest to the lowest, Another striking coincidence or two Inay
15*
174 Sermons on Judges. [Serm xx.] Chap. xi. 30, 31. 175
be mentioned: one is, that as the first judge was Othniel, of the process of time, that the children of Ammon made war against
tribe of Judah, so the second was Ehud, of the tribe of Benjamin: Israel. And it was so, that when the children of Ammon made
the reason of which 110 doubt is, because Benjamin is the external war against Israel, the elders of Gilead went to fetch J ephthah out
of the same general principle that has Judah for its internal; which of the land of Tob: and they said unto Jephthah, Come, and be
also is the reason, when an entirely different state was represented our captain, that we may fight with the children ·of Ammon."
under the kings, the order of which was to begin from the external J ephthah, after remonstrating with them on their former expulsion
and thence proceed to the internal, Saul, the first king, was of the of him from his father's house, consented to their request, on con-
tribe of Benjamin, and David, the second, of the tribe of Judah: dition that, in case of success, he should be their captain and head;
and" from the same cause it was that when the twelve tribes were a solemn convenant to which effect was made before the Lord at
split into two kingdoms, Benjamin alone, of them all, remained Mizpeh. J ephthah then sent messengers to the king of the Am-
with the tribe of Judah. Another coincidence is observable in the monites, remonstrating with him on his unjust invasion, and de-
facts, that Jephthah was the next distinguished judge that came siring him to depart peaceably; and receives for answer a message
after Gideon, and that Gideon was of that part of the tribe of from the king claiming a right to the country. To this Jephthah
Manasseh that had their inheritance within Jordan, and J ephthah replies by a second embassy, shewing at length the injustice of the
was of the other half of the tribe of Manasseh that had their lot claim; but without any effect. "Then," it is said, "the spirit of
beyond Jordan: for it is said that J ephthah was a Gileadite, and the Lord came upon J ephthah, and he passed over Gilead and
Gilead was a country beyond Jordan which fell to the inheritance Manasseh; and passed over Mizpeh of Gilead, and from Mizpeh
of one of the half-tribes of Manasseh. From this circumstance it of Gilead he passed over unto the children of Ammon." Then he
is evident, that Jephthah must denote the external of the same made the vow recorded in our text, attacked and defeated the Am-
general principle, as that of which Gideon is the internal. This monites, and the other transactions took. place which we noticed in
fact, that he represents a principle that belongs entirely to the our former discourses.
external man, will account for the want of legitimacy which is In all this history we find a remarkable contrast between the
recorded of his birth, and for the disorder and violence by which, mode of proceeding to effect the expulsion of the Ammonites, and
in the early part of his life, he seems to have been distinguished. that which was observed to produce the defeat of the Midianites
We read at the end of the preceding chapter, " Then the children by Gideon; strongly exhibiting the difference in purity and in
of Ammon were gathered together and encamped in Gilead, And divine dependance, between goodness and truth of an interior kind,
the children ofIsrael assembled themselves together and encamped and such as are of an exterior kind. III the case of Gideon, the
in Mizpeh. And the people and princes of Gilead said one to an- utmost caution was observed lest any thing of man should mix
other, What man is he that will begin to fight against the children itself with the divine operations; in this of J ephthah, the whole
of Ammon? he shall be head over all the inhabitants of Gilead." seems to have been contrived almost by unassisted human pru-
Then begins the chapter of our text, taking up the history: dence; except that the success appears to have been a consequence
"'Now Jephthah the Gileadite was a mighty man of valour; and of the divine favour procured by Jephthah's vow. And his vow
he was the son of a harlot: and Gilead begat J ephthah. And too was a conditional one, stipulating advantages for himself, or
Gilead's wife hare him sons; and his wife's sons gre\v up, and they success in his enterprise, like that of Jacob when he said, "If God
thrust out Jephthah, and said unto him, Thou shalt not inherit in will be with me, and will keep me in this ,vay that I go, and will
our father's house; for thou art the son of a strange woman. Then give me bread to eat and raiment to put on, so that I come again
Jephthah fled from his brethren, and dwelt in the Land of Tob: to my father's house in peace; then shall the Lord be my God :"
and there were gathered vain men to Jephthah, and went out with for such is interiorly the nature of all the worship of the merely
him :"-that is, he became the captain of a band of roving free- natural man: he is content to serve the Lord, provided he is well
booters, such as abound in that part of the world to this day. In' rewarded for it j and he considers the happiness of heaven itself
this capacity he acquired such a reputation for military skill and . when he elevates his mind so high, merely in the light of a reward,
courage, that the history proceeds to say, " And it came to pass in whence he does good not from the pure love of it, but from a
 xx.] Chap. xi. 30, 31. 177
176 Sermons on Judges. [Serrn.
that very account, and because of the representation thence result-
motive of mere obedience, because he sees that his own welfare
ing, the proper person to deliver the Israelites from their slavery to
cannot be otherwise secured. And this motive even, low as it is,
the children of Ammon. .It is evident that he represents a princi-
is accepted in such states by the Lord; for it is, in fact, the highest
ple o~ truth in the external man, not orderly in itself, but capable
motive from which man is able to act in the commencement of his
of being restored to order, and becoming a real principle of the
regeneration; and even when his regeneration is COlll plctcrl, there
church. 'I'his appears to be represented by J ephthah's remonstrat-
will always remain a principle in his constitution, though it will
ing with the heads of his tribe, on their not having admitted him
no longer be the highest or governing oue, which finds in this
to an inheritance in his father's house together with his legiti-
motive its proper incentive to action. But the purification of this
mately descended brethren, and stipulating that, if he succeeded
degree of the mind and life, the result of a previous opening
in delivering his and their country, they should acknowledge him
and purification of higher principles, is represented bv the whole of
as •their captain. His t\VO embassies to the kina b of Ammon , in
this history of J ephthah. .'
which he demonstrated the injustice of his invasion, and peaceably
J'ephthah is first described as a mighty man of valour, to denote a
required the restitution of the country, evidently describe the
~rinciple of tru~~ in the external man that is powerful in reasoning
ma.nner ~u which truth clearly and calmly demonstrates the justice
In behalf of spiritual things, and strong in overthrowina opposing
f . b b ~f Its claims j and the zeal with which, on receiving a refusal to
a1se persuaSIons: but he is said to be the son of a harlot, to de-
listen to such claims OIl the part of the king of Ammon, ·he col-
note that this does not originate in a pure affection, and is
lected the forces of the country and hastened to the combat under
not the product of a legitimate conjunction of goodness and . '
an Influence which, it is said, he experienced because the spirit of
truth within. For in the beginning of his regeneration man makes
the Lord carne upon him, expresses the way in which truth
himself acquainted with truths, and feels a delight ill reasoning
grounded in goodness is prepared, by an inflowing of power from
from and for them, under the infl uence, in a great degree, of
above, to repel the assaults of falsity grounded in evil. 'I'hat
merely natural affections, such as curiosity, the mere love of know-
J ephthah, in his present course, represents a principle of truth
ledge, without a suprerue regard to use, and not from the aeuuine
gro.unded in goodness, is evident from the justice of the cause for
affection from which truth ought to be felt as delightful, which is,
which he was acting. But in order that the result may be suc-
a love of the good to which it leads. While he is III this state, he is
cessful, the state must be purified, and all that is disorderly be re-
not a real member of the church, nor intitlcd to anv inheritance
move~. We have noticed that J ephthah represents a principle of
therein; which is denoted by his brethren denying J cphthah a por-
truth In the external man in which there is much of self. 'I'his
tion. i~ his father's house, While in this state also he is in reality
~ust be totally clone a,vay; and its entire removal, and the eleva-
a spiritual robber; because he does not, in his heart, whatever he
tion of all that the man has, apparently of his own, to the Lord, is,
may do from doctrine, ascribe all his attainments to the Lord, but
as we have seen in our last discourse, 'what is signified by J ephthah's
regards them as the proper acquisitions of his own understanding:
vow, and by the victim of it, whether personally sacrificed or not
so that he is in reality much under the influence of self-intel-
bcing his own daughter. '
ligence. Nevertheless, it appears that even so imperfect .a princi-
From this slight sketch of the general purport of the whole
ple as this, is capable of successfully resisting that principle of
history viewed in its spiritual sense, we see that 110 degree of
falsity grounded in evil, of which the children of Aiumon arc
the kn~,vledge of divine tnuth, and no power of reasoning in
represensative in the I-foly Word: and the children of Ammon
favour of divine things, or of refuting the principles and arguments
were the descendants of the brother of Moab, and therefore, de-
of evil and falsity, can give anyone a title to an inheritance in the
note a false principle, or a species of falsified truth, answering to the
Lord's church and kingdom, so long as his love and knowledge of
species of evil, or of adulterated good, of which the Moabitcs are
truth are connected with, and grounded in, anything that savours
t~e types. A~d as the Ammonites were descended from an illegi-
of self and self-seeking,-so long as the affections from which such
timate conuexion of the most profane description, itseC1TIS that
J ephthah, as the. offspring of a disorderly connexion of a milder attainments are cultivated, is of a spurious nature, and is not con-
nature, and such as was tolerated by the laws of Moses, was , on nected with a love for the good to which all genuine truth is
178 Se1"1nOnS on Judges. [Serm. xx.]
designed to lead. Nevertheless, the power of reasoning against,
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which evil and falsity defend themselves, aud by 'which they some ..
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