such as did possess some religion, frequented churches, listened to discourses, received the Lord's supper, but never thought any further about God, salvation, and eternal life, being so ignorant as not even to know what sin is; therefore they were men as far as countenance or appearance was concerned; and many of them were so likewise in regard to civil and moral life, but not at all in regard to spiritual life, by virtue of which nevertheless man is man.

660. "And them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name," signifies, those who have rejected faith alone and its doctrine, and thus have not acknowledged and imbibed its falses, nor falsified the Word. By the beast is signified the faith of the dragon among the laity, treated of in chap. xiii. 1-11, because an image was made to him, verse 14; by his image is signified doctrine, n. 602, 634, 637; by mark is signified the acknowledgment of that faith, n. 605, 606, 634, 637, 679; by the number of his name is signified the falsification of the Word, n. 610. Hence it appears, that by these words they are signified who have rejected faith alone and its doctrine, and thus have not acknowledged and imbibed its falses, nor falsified the Word.

661. "Standing on the sea of glass, having the harps of God," signifies, the Christian heaven in its boundaries, and the faith of charity among those who are there. Since by the sea of glass is signified a collection of those who have indeed some religion and worship, but no good of life, n. 659, therefore, by those who were seen standing on that sea, is signified the Christian heaven at its boundaries, with whom there were religion, worship, and good of life, from the circumstance of their having gotten the victory over the beast and over his image. The superior Christian heaven is treated of in the foregoing chapter; they who composed that heaven are meant by the hundred forty and four thousand, who were seen standing with the Lamb on Mount Sion, and are mentioned, n.. 612-625; by harps is signified the confession of the Lord from spiritual truths, n. 276, 616; spiritual truths

are of faith originating in charity. Their being seen to have harps, and heard to sing the song afterwards mentioned, was representative of confession springing from the faith of charity; the affections of the thoughts and consequent sound of the discourse of the angels of heaven, are variously heard below in the spiritual world, either as the sound of waters, or of thunder, as above, chap. xiv. 2, or as the sound of trumpets, as above, chap. iv. 1, or, as in the present instance, like the sound of harps, as also above, chap. v. 8, xiv. 2; but yet they are not waters which make a noise, nor thunders which thunder, nor trumpets and harps which sound, nor, indeed, are they songs; but the discourse of the angels, and their confessions according to their affections and consequent thoughts, are heard as such below, from which the quality of their love and wisdom is perceived. That such things are heard is owing to the correspondence of affection with sound, and of thought in speech.

662. "And they sing the song of Moses, the servant of God, and the song of the Lamb," signifies, a confession grounded in charity, thus in a life according to the commandments of the law, which is the decalogue, and in a belief in the divinity of the Lord's Humanity. That to sing a new song is to confess, from joy of heart and from affection, that the Lord alone is the Saviour, Redeemer, and God of heaven and earth, may be seen above, n. 279, 615; here, however, it is not called a new song, but the song of Moses, the servant of God, and the song of the Lamb, and by the song of Moses is signified confession grounded in a life according to the precepts of the law, which is the decalogue, thus in charity, and by the song of the Lamb, confession grounded in faith concerning the divinity of the Lord's Humanity, for by the Lamb is meant the Lord as to his Divine Humanity, n. 269, 291, 595, and by Moses is meant, in an extensive. sense, all the law written in his five books, and, in a more confined sense, the law which is called the decalogue; and as this serves man for the purposes of life, it is called the song of Moses, the servant of God, for by a servant, in the Word, is meant that man or thing which serves or

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is serviceable, n. 380, in this instance for the purposes of life. The reason why by Moses, in an extensive sense, is meant the law, is, because his five books are called the law. That all the commandments, judgments, and statutes given by him in his five books are called the law, may be seen above, n. 417; that every thing which is written in those books is called the law of Moses, and also Moses, may appear from the following passages: "And Philip said, We have found him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth," John i. 45. "Moses in the Law commanded that such should be stoned," John viii. 5. "And when the days of her purification according to the Law of Moses were accomplished," Luke ii. 22. "All things must be fulfilled which are written in the Law of Moses, and in the Prophets, and in the Psalms concerning me," Luke xxiv. 27, 44. "Did not Moses give you the Law?— Moses therefore gave unto you circumcision-that the Law of Moses should not be broken," John vii. 19, 22, "Abraham said unto the rich man in hell-If they hear Moses and the Prophets, let them hear them; if they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead," Luke xvi. 29, 31. "Therefore the curse is poured upon us, and the oath that is written in the Law of Moses, the servant of God. As it is written in the Law of Moses, all this evil is come upon us," Dan. ix. 11, 13. "Remember ye the Law of Moses, my servant, which I commanded unto him in Horeb," Malachi iv. 4. "Jehovah said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and also believe thee FOR EVER," Exod. xix. 9. From what has been said, it may appear, that by Moses, in an extensive sense, is meant the Word written by him, and is called the Law. That by Moses is meant the law which is the decalogue, follows of course, and the more so as Moses cut out the table upon which it was written, after he had broken the first, Exod. xxxiv. 1, 3, and when he brought them down, his face shone, Exod. xxxiv. 29 to the end; for which reason Moses is represented in paintings as

holding those tables in his hand. It is also said in Mark, Moses said, "Honor thy father and thy mother," vii. 10; "and Joshua wrote a copy of the Law of Moses upon the stones of the altar," Joshua viii. 32; that law was the decalogue or ten commandments. From these considerations it may be seen, that, in the present instance, by the song of Moses, the servant of God, nothing else is meant but confession springing from charity, thus from a life according to the commandments of the law, which are the decalogue.

663. "Saying, Great and marvellous are thy works, O Lord God Almighty," signifies, that all things in the world, in heaven, and in the church, were created and made by the Lord from his divine love by his divine wisdom. By the works of the Lord are signified all things which were created and made by him, these being in general all things in the world, all things in heaven, and all things in the church, which it is not possible to enumerate particularly. They are called great and marvellous, because great is said in reference to love, and marvellous in reference to wisdom, as above, n. 656; moreover the Lord, in the Word, is called Lord from the divine good. of divine love, and God from the divine truth of divine wisdom. That the Lord is called Almighty because he is, lives, and does all things from himself, and also governs all things from himself, may be seen above, n. 31: hence it is, that by "great and marvellous are thy works, O Lord God Almighty," in a universal sense, is signified that all things in the world, in heaven, and in the church, were created and made by the Lord from his divine love by his divine wisdom.

664. Just and true are thy ways, thou King of saints," signifies, that all things which proceed from him are just and true, because he is divine good and divine truth itself in heaven and in the church. By ways are signified truths leading to good, n. 176, and by a king, when speaking of the Lord, is signified divine truth, and by King of saints, divine truth in heaven and in the church from him; for by saints are signified they who are in divine truths from the Lord, n. 173, 586 hence by

"just and true are thy ways, thou King of saints," is signified that all things which proceed from the Lord are just and true, because he is divine truth itself in heaven and in the church. The Lord is called king in his Divine Humanity, because this is the Messiah, the Anointed, the Christ, the Son of God; that Messiah in the Hebrew language is Christ in the Greek, and that the Messiah or Christ is the Son of God, may be seen above, n. 520; that Messiah signifies both King and Anointed in the Hebrew language, is well known. The reason why the Lord, as king, is the divine truth, is, because this is signified by a king, n. 20, 483: hence it is that by kings are signified they who are in divine truths from the Lord, Apoc. i. 6, v. 10; it is on this account that heaven and the church are called his royalty; and his coming into the world is called the gospel of the kingdom: heaven and the church are called his kingdom, Dan. ii. 44, vii. 13, 14, 27, Matt. xii. 28, xvi. 28, Mark i. 14, 15, ix. 1. xv. 43, Luke i. 33, iv. 43, viii. 1, 10, ix. 2, 11, 16, x. 11, xvi. 16, xix. 11, xxi. 31, xxii: 18, xxiii. 51. And his coming is called the gospel of the kingdom, Matt. iv. 23, ix. 35, xxiv. 14: but more may be seen on this subject in the Doctrine of the New Jerusalem concerning the Lord. That the Lord is called a King, appears from the following passages: "These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords and King of kings," Apoc. xvii. 14. "He that sat on the white horse is called the Word of God,—and his name is King of kings and Lord of lords," Apoc. xix. 13, 16, Dan. ii. 47. "Nathaniel said, Rabbi, thou art the Son of God, thou art the King of Israel," John i. 49. "When the Son of Man shall come in his glory,-then he shall sit upon the throne of his glory; then shall the King say unto them on his right hand, and unto them on his left-” Matt. xxv. 31, 34, 41." And cried, Hosanna, blessed is the King of Israel, that cometh in the name of the Lord," John xii. 13. "Pilate asked Jesus, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into