them in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness," Gen. i. 1419. Jehovah made great luminaries, "the sun to rule by day, the moon and stars to rule by night," Psalm cxxxvi. 7, 8, 9. "The day (O Jehovah) is thine, the night also is thine: thou hast prepared the light and the sun," Psalm lxxiv. 16. "Jehovah giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night," Jerem. xxxi. 35. "If ye can break my covenant of the day and my covenant of the night, and that there shall not be day and night in their season; then may also my covenant be broken with David my servant: If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, then will I cast away the seed of Jacob and David my servant," Jerem. xxxiii. 20, 21, 25, 26. These passages are adduced for the sake of showing that a darkening of both kinds of light is meant.

415. "And I beheid, and I heard an angel flying in the midst of heaven," signifies instruction and prediction from the Lord. By an angel, in a supreme sense, is meant the Lord, and thence also something from the Lord, n. 344; and by flying in the midst of heaven and saying, is signified to perceive and understand, and, when applied to the Lord, to foresee and provide, n. 245; but here, to instruct and foretell.

416. "Saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth, by reason of the other voices of the trumpet of the three angels which are yet to sound," signifies, deep lamentation over the damned state of those in the church, who in doctrine and life have confirmed themselves in faith separated from charity. By woe is signified lamentation over the evil in any one, and thence over his unhappy state; here, over the damned state of those who are treated of in the next chapter, and afterwards; and by woe, woe, woe, is signified extreme lamentation; for triplication constitutes the superlative, because three signifies all and full, n. 505. By the inhabiters upon earth, are meant they who are in

the church where the Word is, and the Lord known thereby that earth signifies the church may be seen above, n. 285. By the voices of the trumpet of the three angels which are yet to sound, is signified the exploration and manifestation of the state of the church and of life with those, who by doctrine and life have confirmed in themselves faith separated from charity, over whose state lamentation is made. Woe signifies lamentation over the present or future calamity, unhappiness or damnation of others, in these passages: "Woe unto you scribes and pharisees, hypocrites!" Matt. xxiii. 13-16, 23, 25, 27, 29. "Woe unto that man by whom the Son of Man is betrayed," Luke xxii. 22. "Woe unto him by whom scandals come," Luke xvii. 1. Woe unto them that join house to house. Woe unto them that rise up early in the morning that they may follow strong drink. "Woe unto them that draw iniquity with cords of vanity. Woe unto them that call evil good. Woe unto them that are wise in their own eyes. Woe unto them that are mighty to drink wine," Isaiah v. 8, 11, 18, 20, 21, 22; and in many other places.

To the above I will add this Memorable Relation. I saw in the spiritual world two flocks, one of GOATS, and the other of SHEEP; I wondered who they were, for I knew that animals, seen in the spiritual world, are not animals, but correspondences of the affections and consequent thoughts of those who are there. Wherefore I approached towards them, and as I drew near, the likenesses of animals disappeared, and instead of them were seen men. And it was shown, that they who formed the flock of goats, were those who had confirmed themselves in the doctrine of justification by faith alone; and they who formed the flock of sheep, were those who believed that charity and faith are a one, as good and truth are a one. And then I entered into discourse with those who had been seen as goats, and said, "Why are you thus assembled?". They consisted chiefly of clergy, who gloried in their fame for erudition, because they knew the arcana of justification by faith alone. They

replied, That they were assembled to sit in council, because they had heard that what is said by Paul, Rom. iii. 28, that man is justified by faith without the works of the law, is not rightly understood, because Paul, by the works of the law, meant the works of the Mosaic law, which were intended for the Jews; which we also clearly see from his words to Peter, whom he rebuked for judaizing, when yet he knew, that no one is "justified by the works of the law," Gal. ii. 14, 15, 16; as, also, from his making a distinction between the law of faith and the law of works; and between Jews and Gentiles, or circumcision and uncircumcision, meaning by circumcision, Judaism, as every where else; and likewise from his summing up with these words: "Do we then make void the law through faith? God forbid; yea, we establish the law;" he says all these things in one series, Rom. iii. 27-31; and further, he observes in the preceding chapter: "For not the hearers of the law are just before God, but the doers of the law shall be justified," Rom. ii. 13; also, That God "will render to every man according to his deeds," Rom. ii. 6; and that, "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, whether they be good or bad," 2 Cor. v. 10; besides many other things to the same purpose, from which it is evident that Paul rejects faith without good works, equally with James, ii. 17-26. That the works of the Mosaic law, which were for the Jews, were meant by Paul, we are additionally confirmed in by this consideration, that all the statutes for the Jews in Moses are called the law, thus the works of the law, which we perceive from these passages: "This is the law of the meat-offering," Levit. vi. 9, and following. "This is the law of the burnt-offering," Levit. vii. 1. "This is the law of the peace-offering," Levit. vii. 7, 11, and following. "This is the law of the burnt-offering, of the meat-offering, of the sinoffering, and of the trespass-offering, of the consecrations," Levit. vii. 37. "This is the law of the beasts and of the fowl," Levit. xi. 46, and following. "This is the law for her that hath borne a male or a female," Levit.

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"This is the law "This is the law

xii. 7. "This is the law of the plague of leprosy," Levit. xiii. 59, xiv. 2, 32, 54, 57. "This is the law of him that hath an issue," Levit. xv. 32. "This is the law of jealousies," Numb. v. 29, 30. of the Nazarite," Numb. vi. 13, 21. of purification," Numb. xix. 14. "This is the law concerning the red heifer," Numb. xix. 2. "The law for the king," Deut. xvii. 15-19. Yea, the whole Book of Moses is called "the Book of the Law," Deut. xxxi. 9, 11, 12, 26; also in the Evangelists, Luke ii. 22, xxiv. 44, John i. 45, vii. 22, 23, viii. 5, and other places. To this they added, also, what they had seen in Paul, That the law of the Decalogue was to be practised in the very life, and that it is fulfilled by charity, which is love towards the neighbor, Rom. xiii. 8, 9, 10; thus not by faith alone. They affirmed that this was the reason of their being convened together. But that I might not disturb them, I retired; upon which they again appeared, at a distance, like goats, and sometimes as lying down, and at others as standing; but they turned themselves away from the flock of sheep: they appeared as if they were lying down, when deliberating, but as standing up, when they came to a conclusion. But, keeping my eyes fixed upon their horns, I was surprised to see that the horns upon their foreheads sometimes appeared to extend forward and upward, then to be bent backward, and at last to be thrown back entirely; upon which they all suddenly turned round to the flock of sheep, but still appeared as goats; wherefore I drew near to them again, and inquired, "What now?" They replied, That they had come to this conclusion, that faith alone produces the goods of charity, which are called good works, as a tree produces fruit. But then thunder was heard, and lightning seen from above; and presently there appeared an angel, standing between the two flocks, who cried to the flock of sheep, "Do not give ear to them; they have not receded from their former faith, which is, that God the Father hath compassion for the sake of the Son; which faith is not faith in the Lord; neither is faith a tree, but man is a tree; but do the work of repentance,

and look to the Lord, and you will have faith; faith before that, is not a faith in which there is any life." Then the goats, whose horns were directed backward, approached the sheep; but the angel, standing between them, divided the sheep into two flocks, and said to those on the left, "Join yourselves to the goats; but I must tell you, that a wolf will come, which will snatch them away, and you along with them.”

But after the two flocks of sheep had separated, and they on the left hand had heard the threatening words of the angel, they looked at one another, and said, “Let us confer with our former associates;" and then the lefthand flock spake to the right, saying, "Why have you receded from your pastors? are not faith and charity a one, as a tree and its fruit are one? for the tree by its branch is continued unto the fruit; take away any thing from the branch which flows by continuity into the fruit, and will not the fruit perish? ask our priests if it is not so." And upon their putting the question, the priests looked round to the rest, who made signs with their eyes, to intimate that they had spoken correctly, and then they replied that it was;-faith is preserved by the fruit ;— but they would not say faith is continued into the fruit. One of the priests, who was among the sheep on the right hand, then got up, and said, "They have told you that it is so, but they have told their companions that it is not so; for they think otherwise." Wherefore they inquired, "How do they think then,-do they not think as they teach?" He said, "No; they think that every good of charity, which is called a good work, done by man for the sake of salvation or eternal life, is not good but evil, by reason that man desires to save himself by his own works, by claiming to himself the righteousness and merit of the only Saviour; and that it is so with every good work, in which man feels his own will; therefore among themselves they call good works from man, not blessed, but cursed; and say that they merit hell rather than heaven." But the flock on the left hand said, "You speak falsehoods against them; do they not manifestly preach to us charity and its works, which they