unto the Father but by me. If ye had known me, ye should have known my Father also:-Believe me, that I am in the Father, and the Father in me," John xiv. 6-11. "I and my Father are one,” John x. 30. "He that believeth on the Son bath everlasting life; and he that believeth not the Son shall not see life," John iii. 15, 17, 18, 36, vi. 47, xv. 26, and elsewhere. Who does not know that the Lord was conceived from God the Father, Luke i. 34, 35, and who cannot thence understand, that God the Father, who is Jehovah, took upon him Humanity in the world, and consequently that the Humanity is the Humanity of God the Father, and thus that God the Father and He are one, as the soul and body are one? Can any one therefore approach the soul of a man, and descend from thence to his body? Is not his humanity to be approached? and is not his soul addressed hereby at the same time? By these and many other passages which occur in the Word, the Lamb will overcome them; wherefore since they have ceased to worship the pope, let them worship Him from whom the pope says he derives all power over the church and heaven; for the pope is man, and the Lord is God, and God alone is to be approached, invoked, and adored, that is, worshiped. The Lord alone is the Holy One who ought to be invoked, Apoc. xv. 4. I am aware it will be thought, How can Jehovah the Father, who is the Creator of the universe, come down and assume Humanity? But let them think also, How can the Son from eternity, who is equal to the Father, and also the Creator of the universe, do this? Does it not amount to the same thing? It is said the Father and the Son from eternity, but there is no Son from eternity, it is the Divine Humanity, called the Son, that was sent into the world, Luke i. 34, 35. But on this subject see below, n. 990.

*

744. "And they that are with him are called, and chosen, and faithful," signifies, that they who approach and worship the Lord alone, are they who go to heaven, as well they who are in the externals of the church, as they who are in its internals and inmost principles. They

that are with him, signifies, such as approach the Lord, for they are with him; by the called, chosen, and faithful, are signified they who are in the externals, internals, and inmost principles of the church, who, because they are in the Lord, go to heaven. By the called indeed, are meant all men, because all are called, but by the called who are with the Lord, are meant they who are in heaven with the Lord, as all are called who are at the marriage with the bridegroom: by the elect it is not meant that any are elected by predestination, but they who are with the Lord are so called: by the faithful are meant such as have faith in the Lord. The reason why it means those who are in the externals, internals, and inmost principles of the church, is, because the Lord's church is distinguished, like heaven, into three degrees; in the ultimate degree are they who are in its externals, in the second degree are they who are in its internals, and in the third degree they who are in its inmost principles. They who are in the externals of the church with the Lord, are denominated the called; they who are in its internals are denominated the elect; and they who are in its inmost principles are denominated the faithful ; for so they are called in the Word, where Jacob is said to be called, and Israel chosen, because by Jacob are there meant such as are in the externals of the church, and by Israel such as are in its internals. It is here said, "They that are with him are called, and chosen, and faithful," because it was said before, that they shall fight with the Lamb, and the Lamb will overcome them, that they may know that such as the Lord overcomes, that is, convinces, by the Word, are with him in heaven, some in the ultimate heaven, some in the second, and some in the third, every one according to reception.

745. "And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples and multitudes, and nations, and tongues," signifies, that they are under the papal dominion, but principled in the truths of the Word variously adulterated and profaned by that religion, according to the varieties of its doctrine and discipline, and of its religion and confession. The waters

which he saw where the harlot sitteth, are the waters that are mentioned in verse 1 of this chapter, where it is said, "I will show unto thee the judgment of the great whore that sitteth upon many waters." That by waters are there signified the truths of the Word adulterated and profaned, see above, n. 719. The reason why it is said that these waters are peoples and multitudes, and nations and tongues, is, because by them are signified all who are under the papal dominion of various doctrine and discipline, religion and confession; for by peoples are sig nified they who are in doctrine, n. 383; by multitudes they who are in discipline; by nations they who are in religion, n. 483; and by tongues they who are in confession, n. 282, 483. The reason why these are now mentioned, is, because what goes before relates to the reception and understanding of the Word by those who are in the Roman Catholic religion, from verses 8—11; and afterwards to the reception and understanding of the Word by the noble French nation, from verses 12—14; and here, therefore, to the reception and understanding of the Word among the rest of those who are under the papal dominion after this follow verses 16, 17, relating to the Protestants; thus are all these things foretold in their exact order. That under the papal dominion there are people of various doctrine, discipline, religion, and confession, is well known; for the Roman Catholic religion is differently observed in the several kingdoms in which it is established.

746. "And the ten horns which thou sawest upon the beast, these shall hate the harlot," signifies, the Word as to its power derived from divine truths among the Protestants, who have entirely cast off the yoke of popery. It is said here, as above, verse 12, "The ten horns which thou sawest:" but it is added above, "are ten kings," whereas, here it is said, "these," because in one as well as in the other, they are treated of who have seceded from the Roman Catholic religion; in the former, they who have seceded in part, and in the latter, they who have done so altogether. That the Protestants or the Reformed are here treated of is evident from what follows,

viz. that they would make the harlot desolate and naked; and that they would eat her flesh, and burn her with fire, and give her kingdom to the beast. That by the ten horns which thou sawest upon the beast, is signified the Word as to its power derived from divine truths, see above, n. 740. To hate the harlot is not to endure the Roman Catholic religion, and therefore to cast off the papal yoke.

747. "And shall make her desolate and naked," signifies, that they will divest themselves of its falses and evils. By making her desolate, is signified to divest themselves of its falses, and by making her naked, is signified to divest themselves of its evils, for they make her desolate and naked with themselves or in their own estimation. Desolation in the Word is predicated of truths and falses, and nakedness of goods and evils, as may appear from what has been adduced above concerning nakedness, at n. 213, 706. Hence it may appear that' by their making her desolate and naked, is signified that they will divest themselves of all the falses and evils of that religion. That the Protestants or Reformed have done so, is well known.

748. "And shall eat her flesh and burn her with fire," signifies, that they will hate and condemn the evils and falses which are proper to that religion, and will desecrate the religion itself, and root it out from among them. This is said of the Protestants, who would act in this manner towards the harlot, that is, the Roman Catholic religion. By eating her flesh, is signified from - aversion to condemn and destroy in themselves the things proper to that religion, which are evils and falses, as will be seen presently; and by burning her with fire, is signified to desecrate the religion itself as profane, and to root it out from among themselves. The reason why this is signified by burning with fire, is, because the punishment inflicted for profaning what is sacred was burning; therefore it was commanded in the divine law, that they who profaned the name of Jehovah by worshiping other gods, "should themselves, and all that they had, be burnt with fire," Deut. xiii. 13, 18, therefore Moses burnt with fire

the golden calf, which the children of Israel profanely worshiped, Exod. xxxii. Deut. ix. 21, and the two sons of Aaron, because they profaned things holy, were consumed by fire from heaven, Levit. x. 1-6; nor is any thing else signified by the fire and pile in Tophet, but hell-fire, which is the portion of those who profane things holy, Isaiah xxx. 33, Jerem. vii. 11, 32, 33, xix. 5, 6, 2 Kings xxiii. 10, for there they worshiped Moloch by abominable sacrifices. Since by the fourth beast in Daniel is signified the religion which profanes the Word, and thence the holy things of the church, n. 751, therefore it is said to have been burnt with fire, Dan. vii. 11. Now as it is a profane kind of worship to worship a man instead of the Lord, therefore it is here said that they burned the harlot herself with fire, by which is signified that they desecrated that religion, and rooted it out from among themselves. The reason why eating her flesh, signifies, from aversion to condemn and root out from among themselves the evils and falses which are proper to that religion, is, because this is signified by eating her flesh; for by flesh are signified the things proper to any one, which relate to goods and truths, and, in an opposite sense, to evils and falses; and by eating is signified to consume, thus to destroy. That by flesh is signified man's proprium or self hood, which in itself is evil, is evident from these passages: "It is the spirit that quickeneth; the flesh profiteth nothing," John vi. 63. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit," John iii. 6. "As many as received him to them gave he power to become the sons of God,— Which were born not of blood, nor of the will of the flesh," John i. 12, 13. "For he remembered that they were but flesh; a wind that passeth away, and cometh not again," Psalm 1xxviii. 39. "Now the Egyptians are men, and not God; and their horses flesh and not spirit," Isaiah xxxi. 3. "Jerusalem hath committed fornication with the Egyptians thy neighbors, great of flesh," Ezek. xvi. 26. "Jesus said unto Peter, Flesh and blood hath not revealed it unto thee," Matt. xvi. 17. "Cursed be the man that trusteth in man, and maketh