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fication here is similar to what was shown before, n. 295, only with the difference mentioned in what follows.

303. I heard the second animal say, signifies according to the divine truth of the Word, as above, n. 296.

304. Come and see, signifies a manifestation concerning the second in order, as may appear from the explanation above, n. 297, but there concerning the first in order, and here concerning the second.

305. And there went out another horse that was red, signifies the understanding of the Word destroyed as to good, and thence as to life in these. By a horse is signified the understanding of the Word, n. 298; and by a red horse is signified good destroyed. That white is predicated of truths, because it proceeds from the light of the sun of heaven, and that red is predicated of goods because it proceeds from the fire of the sun of heaven, may be seen above, n. 167, 231. But the reason why red is predicated of good destroyed, is, because an infernal redness is signified, proceeding from infernal fire, which is the love of evil; this kind of redness is hideous and abominable, there being nothing alive therein, but all dead; hence it is, that by a red horse is signified the understanding of the Word destroyed as to good. This may also appear from the description of him below; that "it was given him to take peace from the earth, that men should kill one another :" the second animal also, being like unto a calf, by which is signified the divine truth of the Word as to affection, n. 241, said, "Come and see," and thus showed that there was no affection of good, and thence no good in them. That red is spoken of love, as well the love of good as of evil, may appear from the following places: "He washed his garments in wine, and his clothes in the blood of grapes; his eyes shall be red with wine, and his teeth white with milk," Gen. xlix. 11, 12; speaking of the Lord. "Who is this that cometh from Edom? Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat?" Isaiah xliii. 1, 2; also of the Lord." Her Nazarites were purer than snow, they were whiter than milk, they were more red than rubies," Lament. iv. 7; in these passages red is predicated of the love of good; in those which follow, of the love of evil: "The shield of his mighty men is made red, the valiant men are in scarlet, the chariots shall be with flaming torches, they shall seem like torches," Nahum ii. 3, 4. "Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool," Isaiah i. 18. Nor is any thing else signified by the red dragon, Apoc. xii. 3; and by the red horse standing among the myrtle trees, Zech. i. 8. The same is predicated of the colours which in their ground are red, as is pre dicated of scarlet and purple.

306 And power was given to him that sat thereon to take

peace from the earth, signifies the taking away of charity, spir-

itual security, and internal tranquillity. By peace are signified

all things in their aggregate which come from the Lord, and

thence all things of heaven and the church, and the beatitudes

of life that are in them; these are what belong to peace in the

supreme or inmost sense. It follows therefore that peace is

charity, spiritual security, and internal tranquillity; for when

man is in the Lord, he is in peace with his neighbour, which is

charity; in protection against the hells, which is spiritual secu-

rity; and when he is in peace with his neighbour, and in pro-

tection against the hells, he is in internal tranquillity from evils

and falses. Since therefore all this is from the Lord, it may

appear what is signified in general and in particular by peace

in the following places: "For unto us a Child is born, unto us

a Son is given; and the government shall be upon his shoulder:

and his name shall be called Wonderful, Counsellor, The Mighty

God, The Everlasting Father, The Prince of Peace. Of the

increase of his government and peace there shall be no end,"

Isaiah ix. 6, 7. Jesus said,
Jesus said, "Peace I leave with you, my

peace I give you," John xiv. 27. Jesus said, "These things

have I spoken unto you, that in me ye might have peace," John

xvi. 33. "In his days shall the righteous flourish, and abun-

dance of peace," Psalm lxxii. 7. "And I will make with

them a covenant of peace," Ezek. xxxiv. 25, 27; xxxvii. 25,

26; Malachi ii. 4, 5. "How beautiful upon the mountains

are the feet of him that bringeth good tidings, that publisheth

peace, that saith unto Zion, Thy King reigneth," Isaiah lii. 7.

Jehovah bless thee, and lift up his countenance upon thee,

and give thee peace," Numb. vi. 24-26. "Jehovah will bless
his people with peace," Psalm xxix. 11. "Jehovah will de-
liver my soul in peace," Psalm lv. 18. "And the work of
righteousness shall be peace, and the effect of righteousness is
quietness, and assurance for ever. And my people shall dwell
in a peaceable habitation and in sure dwellings, and in quiet
resting-places," Isaiah xxxii. 17, 18. Jesus said unto the sev-
enty whom he sent, "Into whatsoever house ye enter, first
say, Peace be to this house; and if the Son of Peace be there,
your peace shall rest upon it," Luke x. 5, 6; Matt. x. 12-14.
"But the meek shall inherit the earth, and shall delight them-
selves in the abundance of peace: behold the upright, for the
end of that man is peace," Psalm xxxvii. 11, 37. Zacharias
prophesying, said, "The day-spring from on bigh hath visited
us,-to guide our feet into the way of peace," Luke i. 78, 79
Depart from evil and do good: seek peace, and pursue it,'
Psalm xxxiv. 14. "Great peace have they that love thy law,"
Psalm exix. 165. "O that thou hadst hearkened to my com-
mandments! then had thy peace been as a river: There is no

66

peace, saith Jehovah, unto the wicked," Isaiah xlviii. 18, 22. Jehovah will speak peace unto his people: Righteousness and peace shall kiss each other," Psalm Ixxxv. 9, 10. "There is no peace in my bones because of my sin," Psalm xxxviii. 3. "He hath filled me with bitterness, and thou hast removed my soul far off from peace; I forgat prosperity," Lament. iii. 15, 17; besides many other passages; from which it may be seen, that the above-mentioned things are understood by peace; keep in mind spiritual peace, and you will clearly perceive that this is the case; so likewise in these verses: Isaiah xxvi. 12; ìiii. 5; liv. 10, 13; Jerem. xxxiii. 6, 9; Haggai ii. 9; Zech. 8, 19; Psalm iv. 7, 8; Psalm cxx. 6, 7; Psalm exxii. 6-9, Psalm cxxviii. 5, 6; Psalm clxvii. 14. That peace is what inmostly affects all good with blessedness, may be seen in the work concerning Heaven and Hell, n. 284-290.

307. And that they should kill one another signifies intestine hatreds, infestations from the hells, and internal restlessness. These things are signified, when by the taking away peace is signified the taking away charity, spiritual security, and internal tranquillity, and when by the red horse is signified the understanding of the Word destroyed as to good; for these things happen when there is no longer any good; and there is no longer any good when it is not known what good is. That intestine hatreds take place when there is no charity, likewise infestations from the hells when there is no spiritual security, and internal disquietude when there is no rest from evils and their concupiscences or lusts, is evident; this is the case after death at least, if not in the world. That to kill, has such a signification, is plain from the signification of a sword, in what follows.

308. And there was given unto him a great sword, signifies the destruction of truth by falses of evil. That a sword, a dagger, and knife, signify truth combating against falses and destroying them, and in an opposite sense, falsity combating against truths, and destroying them, may be seen above, n. 52; here a great sword signifies the falses of evil destroying the truths of good. They are called falses of evil, because there are falses which are not falses of evil, and the latter do not destroy truths, but the former. That such is the signification of a great sword, is evident from its being said that presently a black horse was seen, by which is signified the understanding of the Word destroyed as to truth, and truth is destroyed by nothing but evil.

309. And when he had opened the third seal, signifies exploration from the Lord of those upon whom the last judgment was to be executed, as to the states of their life. The same is here signified by these words as before, n. 295, only with the difference explained below.

310. And I heard the third animal say, signifies according to the divine truth of the Word, as above, n. 296.

311. Come and see, signifies a manifestation concerning the third class, or concerning those who are the third in order, as may appear from the explanation above, n. 297, only there the first class in order are treated of, but here the third.

312. And I beheld, and lo, a black horse, signifies the understanding of the Word destroyed as to truth, thus as to doctrine among these. That a horse signifies the understanding of the Word, was shown above; the reason why black signifies what is not true, thus falsity, is, because black is the opposite of white, and white is predicated of truth, n. 167, 232, 233; white also derives its origin from light, and black from darkness, thus from the absence of light, and light is truth. But in the spiritual world there exists darkness from a twofold origin, one from the absence of flaming light, which light is enjoyed by those who are in the Lord's celestial kingdom, and the other from the absence of white light, which is the light enjoyed by those who are in the Lord's spiritual kingdom; the latter blackness has the same signification as darkness, but the former as thick darkness: there is a difference between these two kinds of blackness, the one is abominable, the other not so much so; it is the same with the falsities which they signify. They who appear in the abominable kind of blackness are called devils, such holding truth in abomination as much as owls do the light of the sun; but they appear in that kind of blackness, which is not so abominable, who are called satans; these do not abominate truth, but are averse to it; the latter may therefore be compared to birds of night, and the former to horned owls. That black, in the Word, is applicable to falsity, may appear from these places: "Her Nazarites were purer than snow,their visage is blacker than a coal," Lament. iv. 7, 8. "The day shall become dark over the prophets," Micah iii. 6. "In the day when thou goest down into hell, I will make Lebanon black over thee," Ezek. xxxi. 15. "The sun became black as sackcloth of hair," Apoc. vi. 12. The sun, the moon, and the stars, became black, Jerem. iv. 27, 28; Ezek. xxxii. 7; Joel ii. 3; iii. 25; and elsewhere. The reason why the third animal displayed a black horse, was, because it had a face like a man, by which is signified the divine truth of the Word as to wisdom, n. 243, therefore this animal showed that there was no longer any truth of wisdom among those who constituted the third class.

313. And he that sat on him had a pair of balances in his hand, signifies the estimation of good and truth, of what kind it was with these. By the pair of balances in his hand, is sig nified the estimation of good and truth; for all measures and weights, in the Word, signifiy the estimation of the thing treated

of. That measures and weights have such a signification, is evident from the following passage in Daniel: There appeared a hand-writing before Belshazzar king of Babylon, when he was drinking wine out of the vessels of gold and of silver which were taken out of the temple in Jerusalem, "Mene, mene, tekel, upharsin," that is, thou art numbered, thou art num bered, weighed, and divided; whereof this is the interpretation: "mene, God hath numbered thy kingdom and put an end to it; tekel, thou art weighed in the balance and found wanting; peres, thy kingdom is divided and given to the Medes and Persians," v. 1, 2, 26, 28; by drinking out of the vessels of gold and silver of the temple in Jerusalem, and at the same time worshipping other gods, is signified the profanation of good and truth, as also by Babel; by mene, or to number, is signified to know his quality as to truth; by tekel, or to weigh, is signified to know his quality as to good; by peres, or to divide, is signified to disperse. That the quality of truth and good is signified by measures and balances in the Word, is evident in Isaiah: "Who hath measured the waters in the hollow of his hand, and meted out the heavens with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales and the hills in a balance?" xl. 12. And in the Apocalypse: "The angel measured the wall of the Holy Jerusalem a hundred and forty-four cubits, which is the measure of a man, that is, of an angel," xxi. 17.

314. And I heard a voice in the midst of the four animals say, signifies the divine protection of the Word by the Lord. That the four animals signify the Word from first principles in ultimates, and the defences, lest its interior truths and goods should be violated, may be seen above, n. 239; and because those defences are from the Lord, therefore the voice was heard in the midst of the four animals; in the midst of them, means the Word as to its internal spiritual sense, which is guarded by the Lord. That the guarding of it is signified, is plain from what the voice says: "A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine," which signifies that since good and truth are held in little or no estimation, it will be provided that the holy goods and truths, which lie interiorly concealed in the Word, shall not be violated and profaned; and this is provided of the Lord by this result, that they come at length to know nothing concerning good, and thence nothing concerning truth, but mere evil and falsity; for they who know goods and truths can violate, yea, they can profane them, but not so they who do not know them. That such is the operation of the Divine Providence in guarding the Word from violation, may be seen in The Angelic Wisdom concerning the Divine Providence, n. 221 -233, n. 257, the end; n. 258, the beginning.

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