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which the Israelites were in slavery and bondage, was celebrated for the cultivation of natural science; but not at all celebrated for the cultivation of that spiritual science or knowledge, with which every man ought to be acquainted. The Egyptians cultivated those natural sciences which admitted of proof from the evidence of the senses; and all things which could not admit of proof from the evidence of the senses, were neglected and thought little of. It is true they cultivated the science of correspondences, which may be termed a divine science because, it treats of the analogy which exists between all natural forms and their receptive spiritual essences: but this science, which was more immediately the basis of divine things, was too high for them: they soon perverted it, and this perversion was the beginning of their hieroglyphics; afterwards they turned it into magic, and made it idolatrous; from whence sprung Idolatry in all its hideous forms, as the worship both of animate and inanimate things. Now this state of mere natural science, denoted by Egypt, is calculated to keep us in bondage and slavery, to bind the soul down to the things of time and sense, and thus to admit the truth of nothing but what can be seen with the eyes, or touched with the hands. This is a state of mere grovelling in nature, out of which we must come, if ever we enjoy the glorious liberty of the sons of God. The ignorance and stupidity of this state is beyond measure, for if we refuse to admit the truth of any thing, except we can see it with our bodily eyes, or touch it with our hands, we shall be forced to deny our very existence, since it is certain, that LIFE cannot be seen but only in its operation in bodily organization. Perhaps it may be said, that life does admit of proof to the bodily senses and that where we discover respiration and other movements of the bodily organs, there is LIFE; this is certainly true; that where there is respiration and other movements of the bodily organs, there is LIFE: but this respiration and movement of the bodily organs, must be the result of life, acting secretly within, and upon such organic structure; now life itself is the cause of such respiration and movement, and is of such a refined nature and quality, as to be above the proof of sensual demonstration,-it cannot be seen or touched. A very celebrated writer of the present day upon life and the natural history of man says,-" Life is the result of the mutual actions and reactions of all parts." Now it appears to me that the very reverse of this is the truth: for according to this doctrine, life is a something resulting from organic action: but it will appear from strict examination, that LIFE is the producing cause of all the bodily organs; and action and re-action is the result of their formation. This proposition I think can be
proved to a demonstratiou; for as life causes the growth, and expansion of the bodily organs, and enables them to become more vigorous and energetic, so it is reasonable to conclude, that that which can cause their growth and expansion, is the thing which originally gave them existence. Life, then, is not the result of organic action, but organic action is the result of LIFE! and if we would come out of Egyptian darkness and slavery, we must believe that we possess LIFE, because we have evidences of its existence, although, as to its true nature and quality, it is too high and exalted to descend for proof of its existence to the bodily senses; it cannot be seen or touched. With respect, however, to the information which Revelation gives us upon this subject, we are not all in the dark; and in speaking from Revelation we would say, that life is the SOUL, the real, immortal, and substantial man. It is independent of bodily organization; and when the body shall be in a state of decomposition and mouldering in its cavern, the Life, the Soul, the Man, shall continue his existence in that bright world of bliss, where the perpetuity of his existence will be heightened with increasing delight, and where he will advance in true wisdom and happiness for ever. A state of mere natural and sensual science, denoted in the Holy Scriptures by the land of Egypt, in which the children of Israel were slaves, excludes all mental and spiritual evidence, it prevents the mind from soaring into a more refined atmosphere than that of nature, and contemplating eternal subjects; in fact it binds down the soul to the objects of time and sense, and, spiritually speaking, keeps him in a state of slavish bondage.
In this state of spiritual bondage, tied down to the things of time and sense, man is in Egypt, and groaning under the severity of task-masters; it is the coming out of this low state, and his advancement in spiritual wisdom and purity that is described in the Holy Scriptures by the Israelites leaving Egypt and commencing their journey to the promised land. When the Christian begins his journey from Egypt, or when he leaves the mere natural state, denoted by Egypt, and commences his spiritual journey to the heavenly Canaan, to the land that abundantly flows with milk and honey, he will, agreeably to the account given of the Israelitish journey, have his trials and difficulties to pass through, the Egyptians will pursue him and endeavour to draw him back again to slavery: but if he would triumph he must go forward with a firm and determined step, and the result of his firmness and determination will be the final emancipation of his mind from darkness and slavery, and the enjoyment of a state of true spiritual liberty and life. In this spiritual journey he will meet with
a variety of oppositions. These are described by the various circumstances attending the Israelitish journey, and particularly by the wars in which the Israelites were engaged with their enemies. The object of this paper, however, is not to enter into these varieties, but simply to notice the one that is described by the perpetual war which Jehovah will have with Amalek from generation to generation.
To have a correct knowledge of this subjsct, it will be necessary to trace Amalek to his origin, and to show what this name, in the original language, spiritually implies. With respect to Amalek, he was the first of Eliphaz, by Timna his concubine, and Eliphaz was the first-born of Esau. From this Amalek sprung the Amalekites, and as all names were originally designed to mark and express the quality and state of the person or thing named, so the word Amalek, in the original language denotes smiting, assaulting, or striking; and the Amalekites, an assaulting people, or those who take delight in opposing and destroying all who are not of the same stamp. From this signification of the word we may see the ground of this perpetual war with Amalek, and that it is not a war with persons, but with principles,-with such as oppose our spiritual journey, our intellectual improvement and progress in Divine things. The Israelites under the superintending care of the Almighty, signify the church of the Lord in its progress to perfection, and abstractedly from persons they denote the Divine Truths which lead and direct us in the way of life. Now inasmuch as the Amalekites fought against Israel, and thus obstructed their journey, it is evident that they must denote those false and perverted principles which oppose the steady march of Truth, and act as so many hindrances and oppositions to our spiritual improvement in the Divine life.
Amalek, then, considering it abstractedly from person, and viewing it according to the original meaning of the term, signifies a false, perverted, and opposing principle, grounded in interior evil, and of course Amalekites in the plural, denote all the false principles in the complex, originating in interior evil, as their parent stock. It may, in this place, be necessary to say a few words respecting INTERIOR EVIL, which in reality is the life and the soul of Amalek. There is EVIL which is perfectly external, brought into the open day, so that every body can see it and avoid it; but there is an internal evil which lurks secretly in the human heart, and when occasion offers, it pours forth its destructive poison by disguised means, and thus attacks us when we least expect it, and are the least able to meet it. This latter evil is of a more direful and treacherous stamp than the former; and this is the reason
why Jehovah will have a perpetual war with this evil, this AMALEK from generation to generation. "Interior evil is what lies inwardly concealed with man, stored up in his will, and hence in the thought, nor doth any trace of it appear in externals, as in the actions, in the speech, and in the face; they who are in such evil, study by every method and art to conceal and hide it, under the appearance of what is honest and just, and under the appearance of neighbourly love; and still they think nothing else with themselves than to be able to accomplish evil, and so far as they are able they do accomplish by others; being cautious on the occasion lest it should appear to be from them; they also colour over the evil itself, that it may not appear as evil; the greatest delight of their life is to meditate such things, and to attempt them in concealment; this is called interior evil.” A more direful and treacherous principle cannot exist, it is the soul of Amalek, and all the false, perverted, and deceitful means and principles, artfully employed to accomplish the evil purpose are Amalekites, with whom Jehovah will wage a perpetual, an eternal
The term JEHOVAH, as applied to the Divine Being, denotes the Divine Good, or the Divine Love, which in itself is perfect, pure, and ardent in promoting the eternal good and felicity of the human race. The Divine Love, denoted by Jehovah, and which, operating in man, promotes his happiness, and the interior evil, denoted by Amalek, are complete opposites; the evil cannot be converted into the good, nor the good into the evil, they never act in unison with each other, but always contrary; this contrariety and opposition, grounded, not in revenge, but in dissimilarity of quality, is described by the perpetual war which Jehovah will have with Amalek from generation to generation. This then is the nature of the war which Jehovah will have with AMALEK; it is a WAR worthy of the purity and goodness of the Divine Being. It is a war that will not depopulate nations, nor entail misery and wretchedness upon the human race; but on the contrary will insure the harmony, the sincerity, the peace and happiness of mankind.
The object of true religion, is not to amuse the understanding, and to please the ear with the tinkling cymbals of speculative theories; but to reach the heart, and thus by purifying the life, promote the best interests of man. Thus each person may profit by these remarks, if the work of self-examination be faithfully attended to. The mind is the land or house in which all our af fections, principles, and thoughts, as our spiritual family, dwell, and the enquiry of every faithful man, who is just to himself, will be "Is Amalek among them ?" if he is he must be rooted out be
fore happiness can be enjoyed; for there is an eternal, but a righteous war carried on by Jehovah with Amalek, from generation to generation. If we put ourselves under the protection of Jehovah, our Almighty parent, and desire to be ruled and governed by him, then we shall experience the fulfilment of these divine words, where Jehovah says, "I will utterly put out the remembrance of Amalek from under heaven." Exod. xvii. 14. Let us then do, and do faithfully and honestly, the work of self-examination, and see whether Amalek is dwelling in our land. If we find that he is, let us oppose his reign, and by the power of Divine Truth which we receive from the Lord, we shall both conquer and root him out; by so doing we shall advance in true wisdom, purity, and happiness; we shall make advances towards the Holy Land, and finally obtain in the Heavenly Canaan, that fulness of joy and felicity, which will increase and multiply in us, to all eternity.
REFLECTIONS OF THE LAST DAYS AND THE DESCENT OF THE NEW JERUSALEM.
THE coming of Jesus Christ in the flesh to accomplish the redemption of mankind and to establish a purer system of religion and morality than was enjoyed in any of the ages that preceded that event, is a circumstance that has admitted of more doubts and cavillings than perhaps any other subject connected with the Christian Religion. Those who object to the Christian scheme, do so upon a very frivolous ground; thus we find that great numbers ground their disbelief of Christianity upon the following, I think, futile objection. If the Christian Religion be true, and calculated to bring so many blessings to mankind, by exhibiting to our view the true God and the only acceptable way of worshipping him -and if the common parent of mankind be infinite in goodness and mercy, and delighting in human happiness-why did he not reveal this day of glory before? why was this greatest of blessings kept till the last; and mankind suffered so long to wander in gross darkness—in uncertainty and doubt upon a subject of such infinite moment ?"
If any weight at all is to be attached to this objection, it ought also to be brought as a ground of objection to every other subject connected with the Divine economy, and with the Almighty's dealings with his creatures. Thus if the creation of this world be a good work, as it is expressed in Gen. i. 10, why did not the Almighty do this good work sooner? why did He not bring man into existence sooner than he did, and thus make him happy in the