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.

949. (Verse 6) And there went out of the temple seven angels, having the seven plagues. That this signifies manifestation thence of all evils and the falsities therefrom, and of all falsities and the evils therefrom, which have devastated the church, is evident from the signification of angels, as denoting manifestations, as above (n. 869, 878, 883); and from the signification of seven, as denoting all and completely (see above, n. 257, 300); and from the signification of plagues, as denoting such things as destroy spiritual life, consequently, the church, which are lusts from evil love, and falsities (concerning which see above, n. 584); consequently, evils and the falsities therefrom, and falsities and the evils therefrom; and from the signification of the temple, as denoting the interior Word revealed, as treated of in the preceding article. From these things it is evident, that by the seven angels going out of the temple, having the seven plagues, is signified, that from the Word and its spiritual sense all evils and the falsities therefrom are made manifest, and falsities and the evils therefrom, which have devastated the church.

[2] It is said, evils and the falsities therefrom, and falsities and the evils therefrom; because the church with the Papists, and the church with the Reformed, are both meant. With the Papists evils and the falsities therefrom have devastated the Church; but with the Reformed, falsities and the evils therefrom. The evils with the Papists are evils from the love of ruling over everything in heaven and everything on earth, by means of the holy things of the church, that love being the source of all evils; and from those evils are falsities of every kind. But with the Reformed there are falsities and the evils therefrom. Falsities flow from the principle of man's justification and salvation by faith alone, or by faith without good works; and when good works are separated from faith, evil works take their place. This is why these falsities and the evils therefrom with them have devastated the church, as is the case with evils and the falses therefrom with the Papists.

Continuation:-

As far as evils are removed as sins, so far goods flow in, and afterwards a man so far does goods, not from himself, but from the Lord. As:

[3] First. So far as he does not worship other gods, thus also, so far as he does not love himself and the world above all things, so far the acknowledgment of God flows in from the Lord; and then he worships God, not from himself but from the Lord.

Secondly. So far as he does not profane the name of God, thus also, so far as he shuns the lusts arising from the loves of self and of the world, so far he loves the holy things of the Word and of the church; for these are the name of God; and the lusts arising from the love of self and of the world profane them.

Thirdly. So far as he shuns thefts, thus also, frauds and unlawful gains, so far sincerity and justice enter, and he loves what is sincere and just, from sincerity and justice, and thence acts sincerely and justly, not from himself, but from the Lord.

Fourthly. So far as he shuns adulteries, thus also unchaste and filthy thoughts, so far conjugial love enters, which is the inmost love of heaven, in which love chastity itself resides.

Fifthly. So far as he shuns murders, thus also deadly hatred and revenge, which breathe out murder, so far the Lord enters with mercy and love.

Sixthly. So far as he shuns false witness, therefore also lies and blasphemies, so far truth from the Lord enters.

Seventhly. So far as he shuns the lust of possessing the houses of others, and hence also the love and lusts therefrom of possessing the goods of others, so far charity towards his neighbour enters from the Lord.

Eighthly. So far as he shuns the lust of possessing the wives of others, their servants, etc., and hence also the love and lusts therefrom of ruling over others - for the things recounted in this precept are man's own - so far love to the Lord enters.

In these eight precepts are contained the evils which must be shunned, but in the two others - the third and fourth, are contained certain things which must be done, - that the Sabbath is to be hallowed, and that parents are to be honoured. But how these two precepts are to be understood, not by the men of the Jewish Church, but by the men of the Christian Church, will be explained elsewhere.