7766. Yet one plague more will I bring upon Pharaoh, and upon Egypt. That this signifies the end of vastation, which is damnation, is evident from the signification of “yet one plague more,” as being the last of vastation. That by the plagues brought upon Egypt were signified successive states of vastation, is evident from the explication of what goes before; that the last is damnation, namely, of faith separate from charity, will be seen from what follows; for by the firstborn given up to death in Egypt is signified the damnation of this faith; by “death,” the damnation itself; and by “the firstborn,” faith. Faith is said to be damned when the things of faith are applied to support falsities and evils; and when they support these, they pass over to their side, and become a means of confirming them. This is the case with those who both in doctrine and in life separate faith from charity; but with these there is no faith; there is only the memory-knowledge of such things as are of faith, which knowledge is by them called faith. This is meant by faith damned. Moreover, the subjects themselves in whom the things of faith have been adjoined to falsities and evils, after vastations are in damnation. The damnation is made sensible by the putrid and offensive stench which exhales from them, more than from those who have not been possessed of the things of faith. This is the case in particular as in general; in general, if any evil spirit approaches a heavenly society where there is charity, the stench from him is plainly perceived; in like manner in particular where there had been such things as are of heaven, that is, such as are of faith, and in the same subject also such things as are of hell. From all this it is now evident that by “yet one plague more which shall be brought upon Pharaoh and upon Egypt” is signified the last of vastation, which is damnation; for by Pharaoh are represented those who have infested, and who are here being damned; and by “Egypt” is signified the natural mind (n. 5276, 5278, 5280, 5288, 5301, 6147, 6252).

5288. And set him over the land of Egypt. That this signifies that will bring into order all things in the natural mind, is evident from the signification of “setting over” anything, as being to appoint one who will bring into order, thus also to bring into order; and from the signification of the “land of Egypt,” as being the natural mind (as above, n. 5276, 5278, 5279). By “him” is here meant a “man intelligent and wise,” by whom is signified truth and good. From this it is plain that by these words is signified that truth and good will bring into order all things in the natural. It is indeed good and truth that bring into order each and all things in the natural mind; for they flow in from within, and thus arrange them. One who does not know how the case is with man’s intellectual faculty, and how man can mentally view things, perceive them, think analytically, draw conclusions thence, and at last pass them over to the will, and through the will into act, sees nothing to wonder at in these things; he supposes that all things flow naturally in this way, being quite unaware that they are one and all from influx through heaven from the Lord, and that without this influx a man could not think at all, and that when the influx ceases so does everything of thought. So neither does he know that the good flowing in through heaven from the Lord brings all things into order, and insofar as the man allows, forms them after the image of heaven, and that from this the thought flows agreeably to the heavenly form. The heavenly form is that form into which the heavenly societies are brought into order, and they are brought into order in accordance with the form that is induced by the good and truth that proceed from the Lord.