As the brazen sea typified the blood of Christ, that "fountain opened for sin and for uncleanness," (Zech. xiii. 1,) so this "sea of glass" is the symbol of the same thing; for the Lord washes away the filth of the daughters of Zion, and purges the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. (Isa. iv. 4.) This happy company were victorious by the blood of the Lamb, "over the beast, his image, his name and number;" having clean escaped from them who live in error, both in civil and ecclesiastical relations. Holding the eucharistic "harps of God," they are the same company as those on Mount Zion with the Lamb, (ch. xiv. 1, 2.) There, their song was called _new_; here it is more fully described. There it was said, "no man could learn that song" but themselves, here we have the matter of the song epitomised. It is constructed of two parts, "the song of Moses and the song of the Lamb." As the children of Israel at the Red Sea celebrated the praises of God's justice in the overthrow of their enemies the Egyptians, so do these with united voice express their admiration and praise in anticipation of the final and awful end of these cruel, idolatrous and persecuting mystical Egyptians, (ch. xi. 8,) "saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." They do also declare their faith in the universal dominion of their King; that "all nations shall come and worship before him." And to this day none but the witnesses are prepared either with intelligence or affection to "learn" or use this song. We have the subject matter of both parts of this triumphant song, framed by the Holy Spirit and incorporated in the Book of Psalms, (as Ps. ii. 8; xviii. 37-45; xlv. 3-6; cx. 1, etc.) The fortunes of God's covenant people till the ingathering of the Jews, with the fulness of the Gentiles, may be found in Moses' song, (Deut. xxxii. 1-43,) and the "song of the Lamb" is found in chapter v. 9-13. 5. And after that I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened: 6. And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. Vs. 5, 6.--John looked again, and saw the "temple opened," that the seven angels might have egress to enter upon their heavenly mission. Their clothing resembled the garments of the priests under the law, "white linen and golden girdles," representing the holiness or moral purity of their work. They shed the blood of the victim, so to speak, without soiling their garments; but the Lord Jesus, whose work of judgment this is, "stains all his raiment," (Isa. lxiii. 3,) "for the day of vengeance is in his heart," (v. 4.) 7. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.