1119. So much give unto her torment and mourning.- That this signifies that they should have so much of infernal punishment and desolation, appears from the signification of torment, as denoting infernal punishment; and from the signification of mourning, as denoting desolation, which consists in their no longer possessing any truth and good, but merely falsity and evil. The reason why it is said that as much torment and mourning should be given her, as she hath glorified herself and lived delicately, is, that all torment or infernal punishment corresponds entirely to the evils in which they are. Those, therefore, who have glorified themselves much, and taken delight in the love of ruling over heaven and the church, and also, for the sake of that glory and its delights, have perverted the goods of heaven and of the church - which are the goods of the Word - have their lot in a hell more grievous in its torment. But those who have glorified themselves in a less degree, and taken less delight in such glorification, have their lot in a milder hell and those who have not glorified themselves, and have not thence perverted the goods and truths of heaven and of the church, which are from the Word, but have simply obeyed them either from ignorance or persuasion, have not their lot in hell. But the people who have no share in their dominion, particularly those who look to the Lord, and have some affection for truth, have their lot in the heavens, where they are taught by the angels. From these things it is evident, that here, where Babylon is treated of, no others are meant than those who exercise dominion from the delight which they find in the love of it for the sake of themselves.

[2] Continuation concerning the Athanasian Creed and concerning the Lord.- That God is Man and that the Lord is that Man, is clear from everything in the heavens, and beneath the heavens. In the heavens, all things that proceed from the Lord, in their greatest and in their smallest [components], are either in the human form, or have reference to the human form. The whole heaven is in the human form, every society of heaven is in the human form, every angel and also every spirit beneath the heavens are a human form. It has also been revealed to me, that all things, both the least and the greatest, that proceed immediately from the Lord, are in that form, for that which proceeds from God is a resemblance of Him; it is therefore said of Adam and Eve, that they were "created into the image and likeness of God" (Genesis 1:26, 27).

[3] It is for this reason also that the angels in the heavens, being recipients of the Divine which proceeds from the Lord, are men of astonishing beauty, while spirits in the hells, because they do not receive the Divine which proceeds from the Lord, are devils, who, in the light of heaven, appear not as men, but as monsters. It is owing to this fact that every one in the spiritual world is known from his human form in the degree in which he derives it from the Lord. It is now evident from these things, that the Lord is the only Man, and that every one is a man according to the reception of Divine Good and Divine Truth from Him. In a word, he who sees God as Man, sees God, because he sees the Lord. The Lord also says, "He who seeth the Son, and believeth in him, hath eternal life" (John 6:40). To see the Son is to see Him in the spirit, because this is said, also, to those who have not seen Him in the world.

946. Because thy judgments have been made manifest. That this signifies that Divine truths are revealed to them, is evident from the signification of judgments, as denoting Divine truths, of which we shall speak presently; and from the signification of being manifested, as denoting to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because the subject there treated of is concerning them.

The reason why judgments signify Divine truths is, that the laws of government in the Lord's spiritual kingdom are called judgments; but the laws of government in the Lord's celestial kingdom are called justice. For the laws of government in the Lord's spiritual kingdom are laws from Divine truth, whereas the laws of government in the Lord's celestial kingdom are laws from Divine Good. This is why judgment and justice are mentioned in the following passages in the Word.

In Isaiah:

"There shall be no end to peace upon the throne of David, to establish it, and to uphold it in judgment and justice from now and for ever" (9:7).

This speaks of the Lord and His kingdom. His spiritual kingdom is signified by the throne of David; and because this kingdom is in Divine truths from the Divine Good, it is said, in "judgment and justice."

In Jeremiah:

"I will raise up to David a just shoot, and he shall reign a king, and he shall act intelligently, and shall execute judgment and justice" (23:5).

These words also are spoken of the Lord, and of His spiritual kingdom. And since this kingdom is in Divine truths from the Divine Good, it is said that He shall reign a King, and shall act intelligently, and that He shall execute judgment and justice. The Lord is called King from Divine truth. And whereas Divine truth is also Divine intelligence, it is said that He shall act intelligently. And because Divine truth is from the Divine Good, it is said that He shall execute judgment and justice.

[2] In Isaiah:

"Jehovah shall be exalted; for he dwelleth on high; he hath filled Zion with judgment and justice" (33:5).

By Zion is meant heaven and the church, where the Lord reigns by Divine truth. And because all Divine truth is from Divine Good, it is said, "He hath filled Zion with judgment and justice."

In Jeremiah:

"I Jehovah, doing justice and judgment in the earth; for in these I am well pleased" (9:24).

Here also by judgment and justice is signified Divine truth from the Divine Good.

In Isaiah:

"They shall ask of me the judgments of justice; they shall desire to draw near unto God" (58:2).

The judgments of justice are Divine truths from the Divine Good. Similarly judgment and justice; for the spiritual sense conjoins those things the sense of the letter separates.

In Hosea:

"I will betroth thee to me for ever; and I will betroth thee to me in justice and judgment, and in mercy and in truth" (2:19, 20).

The subject there treated of is the celestial kingdom of the Lord, which consists of those who are in love to the Lord. And because the Lord's conjunction with them is comparatively like the conjunction of a husband with a wife - for the good of love so conjoins - therefore it is said, I will betroth thee to me in justice and judgment. And justice is mentioned in the first place, and judgment in the second, because those who are in the good of love to the Lord are also in truths; for they see them from good. Because justice is said of good, and judgment of truth, therefore it is also said, in mercy and in truth; mercy being also said of good, because it is of love.

[3] In David:

"Jehovah is in the heavens; thy justice as the mountains of God, and thy judgments as a great abyss" (Psalm 36:5, 6).

Justice is said of Divine Good, therefore it is compared to the mountains of God; for by mountains of God are signified the goods of love; see above (n. 405, 510, 850). And judgments are said of Divine truths, therefore they are compared to a great abyss; for by a great abyss is signified Divine truth. From these things it is now evident that by judgments are signified Divine truths.

[4] In many passages in the Word, judgments, precepts, and statutes are mentioned. And by judgments are there signified civil laws; by precepts the laws of spiritual life; and by statutes the laws of worship. That by judgments are signified civil laws, is clear from Exodus (Exodus 21, 22, 23), where the things that are there commanded are called judgments; because from them judgments were given by judges in the gates of the city. But still they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain them in the spiritual sense, as is evident from the explanation in Arcana Coelestia (n. 8971-9103, 9124-9231, 9247-9348).

That the laws with the sons of Israel were called judgments, precepts, and statutes, is clear from the following passages:-

In Moses:

"I will speak unto thee all the precepts, the statutes, and the judgments, which thou shalt teach them, that they may do them" (Deuteronomy 5:31).

In the same:

"These are the precepts, the statutes, and the judgments, which Jehovah your God commanded to teach you" (Deuteronomy 6:1).

In the same:

"Therefore, thou shalt keep the precepts, the statutes, and the judgments, which I command thee this day, to do them" (Deuteronomy 7:11).

In David:

"If his sons forsake my law and walk not in my judgments; if they profane my statutes, and keep not my precepts, I will visit their prevarication with a rod" (Psalm 89:30-32),

besides frequently elsewhere:

As Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24.

By precepts in these passages are meant the laws of life, especially those in the Decalogue, which are therefore called the Ten Precepts. But by the statutes are meant the laws of worship, which principally related to sacrifices, and the ministry of holy things. And by judgments are meant civil laws, which, because representative of spiritual laws, were therefore significative of Divine truths, such as those in the Lord's spiritual kingdom in the heavens.

Continuation:-

[5] When, therefore, a man shuns and turns away from evils as sins, and is raised into heaven by the Lord, it follows that he is no longer in his proprium, but in the Lord, and that consequently he thinks and wills goods. Now because a man thinks and wills, so also does he act; for every action of a man proceeds from the thought of his will, therefore again it follows, that when a man shuns and turns away from evils, he does goods, not from himself, but from the Lord. Therefore to shun evils is to do goods. The goods which a man then does are meant by good works; and good works in their whole extent are meant by charity.

Because a man cannot be reformed unless he thinks, wills, and acts as of himself, that which he does as of himself is conjoined to him, and remains with him. Because that which a man does as of himself receives no life, but flows through like ether, therefore the Lord wills that a man should not only shun and turn away from evils as of himself, but should also think, will, and act as of himself, yet still acknowledge in heart, that all these things are from the Lord. This he will acknowledge because it is the truth.