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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, 299); 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.
949. Verse 6. And there came out of the temple seven angels that had the seven plagues, signifies consequent manifestations of all the evils and falsities therefrom, and of all the falsities and evils therefrom that have devastated the church. This is evident from the signification of "angels," as being manifestations (See above, n. 869, 878, 883); also from the signification of "seven," as being all and wholly (See n. 257, 300); also from the signification of "plagues," as being such things as destroy spiritual life, and thus the church, and these are lusts from an evil love and from falsities (See above, n. 584), consequently as being evils and the falsities therefrom, and falsities and the evils therefrom; also from the signification of "the temple," as being the interior Word revealed (See the preceding article). All this makes clear that the words "there came out of the temple seven angels that had the seven plagues" signify that from the Word and from its spiritual sense are made manifest all the evils and falsities therefrom, and all the falsities and evils therefrom that have devastated the church.
[2] The expression "evils and the falsities therefrom and falsities and the evils therefrom" is used, because both the church with the Papists and the church with the Reformed are 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 by means of the holy things of the church over all things of heaven and over all things of earth. That love is the fountain of all evils; and from those evils come falsities of every kind. But with the Reformed there are falsities and the evils therefrom; and these falsities spring from the principle of the justification and salvation of man by faith alone, or by faith without good works; and when good works are separated from faith, evil works take their place; consequently falsities and evils therefrom have devastated the church with the Reformed, as evils and falsities therefrom have with the Papists.
(Continuation)
[3] So far as evils are removed as sins, so far goods flow in, and so far does man afterwards do goods, not from self, but from the Lord. As, first, so far as one does not worship other gods, and thus does not love self and the world above all things, so far the acknowledgement of God flows in from the Lord, and then he worships God, not from self but from the Lord. Second, so far as one does not profane the name of God, that is, 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 are profaned by the lusts arising from the loves of self and of the world. Third, so far as one shuns thefts, and thus shuns frauds and unlawful gains, so far sincerity and justice enter, and he loves what is sincere and just from sincerity and justice, and thus does what is sincere and just not from self but from the Lord. Fourth, so far as one shuns adulteries, and thus shuns unchaste and filthy thoughts, so far conjugial love enters, which is the inmost love of heaven, and in which chastity itself resides. Fifth, so far as one shuns murders, and thus shuns deadly hatreds and revenges that breathe slaughter, so far the Lord enters with mercy and love. Sixth, so far as one shuns false testimonies, and thus shuns lies and blasphemies, so far truth from the Lord enters. Seventh, so far as one shuns the covetousness for the houses of others, and thus shuns the love and consequent lusts for possessing the goods of others, so far charity towards the neighbor enters from the Lord. Eighth, so far as one shuns the covetousness for the wives of others, their servants, etc., and thus shuns the love and consequent lusts of ruling over others (for the things enumerated in this commandment are what belong to man), so far love to the Lord enters. These eight commandments include the evils that must be shunned, but the two others, namely, the third and fourth, include certain things that must be done, namely, that the sabbath must be kept holy, and that parents must be honored. But how these two commandments should be understood, not by the men of the Jewish Church but by the men of the Christian Church, will be told elsewhere.
949. [Vers. 6.] "Et exiverunt septem angeli habentes septem plagas, e templo." - Quod significet inde manifestata omnia mala et inde falsa, ac falsa et inde mala, quae devastaverunt ecclesiam, constat ex significatione "angelorum", quod sint manifestationes (ut supra, n. 869, 878, 883); ex significatione "septem", quod sint omnia et prorsus (de qua, n. 257, 300); ex significatione "plagarum", quod sint talia quae destruunt vitam spiritualem, proinde ecclesiam, quae sunt cupiditates ex amore malo et falsitates (de qua, n. 584), proinde mala et inde falsa, ac falsa et inde mala; et ex significatione "templi", quod sit Verbum interius revelatum (de qua in mox praecedente articulo); ex his patet quod per "Exiverunt septem angeli habentes septem plagas e templo", significetur quod ex Verbo et ex sensu ejus spirituali manifestata sint omnia mala et inde falsa, ac falsa et inde mala, quae devastaverunt ecclesiam.
[2] Dicitur, mala et inde falsa, ac falsa et inde mala, quia intelligitur ecclesia apud Pontificios, et ecclesia apud Reformatos: apud Pontificios, mala et inde falsa devastarunt ecclesiam; apud Reformatos autem falsa et inde mala. Mala apud Pontificios sunt mala ex amore imperandi per sancta ecclesiae super omnia caeli et super omnia terrae; ille amor est scaturigo omnium malorum, et ex malis illis sunt falsa omnis generis.
Apud Reformatos autem sunt falsa et inde mala; falsa scaturiunt ex principio justificationis et salvationis hominis per solam fidem, seu per fidem absque bonis operibus; et cum bona opera a fide separantur, loco illorum sunt mala opera; inde est quod apud hos falsa et inde mala devastaverint ecclesiam, sicut apud Pontificios mala et inde falsa.
[3] (Continuatio.)
Quantum removentur mala ut peccata, tantum influunt bona, ac homo postea tantum bona facit, non a se sed a Domino.
Ut primo, Quantum non colit alios deos, ita quoque quantum non super omnia amat se et mundum, tantum influit a Domino agnitio Dei, et tunc colit Deum non ex se sed ex Domino.
Secundo, Quantum non profanat nomen Dei, ita quoque quantum cupiditates ex amoribus sui et mundi oriundas fugit, tantum amat sancta Verbi et ecclesiae, nam haec sunt nomen Dei, et cupiditates ex amoribus sui et mundi oriundae profanant illa.
Tertio, Quantum fugit furta, ita quoque fraudes et illicitas lucrationes, tantum intrat sinceritas et justitia, ac sincerum et justum amat ex sincero et justo, et inde sincerum et justum agit non a se sed a Domino.
Quarto, Quantum fugit adulteria, ita quoque iacastas et spurcas cogitationes, tantum intrat amor conjugialis, qui est intimus amor caeli, in quo amore ipsa castitas residet.
Quinto, Quantum fugit homicidia, ita quoque odia internecina et vindictas quae spirant necem tantum intrat Dominus cum misericordia et amore.
Sexto, Quantum fugit falsa testimonia, ita quoque mendacia et blasphemationes, tantum a Domino intrat veritas.
Septimo, Quantum fugit concupiscentiam ad domos aliorum, ita quoque amorem et inde cupiditates possidendi bona aliorum, tantum a Domino intrat charitas erga proximum.
Octavo, Quantum fugit concupiscentiam ad aliorum uxores, servos, etc., ita quoque amorem et inde cupiditates imperandi aliis, (nam illa quae in hoc praecepto recensentur, sunt hominis propria, ) tantum intrat amor in Dominum.
In his octo praeceptis continentur mala quae fugienda sunt; in binis autem, nempe in tertio et quarto, continentur aliqua quae facienda; nempe, quod sanctificandum sit Sabbathum, et quod honorandi sint parentes; quomodo autem illa duo praecepta intelligenda sunt, non ab hominibus Ecclesiae Judaicae, sed ab hominibus Ecclesiae Christianae, alibi dicetur.