启示录17
1.拿着七香瓶的七位天使中，有一位来跟我讲话，对我说，来；我将坐在众水上的大淫妇所要受的审判指示你。
2.地上的君王与她行淫，地上的居民喝醉了她淫乱的酒。
3.我在灵里被天使带到旷野去；我就看见一个女人骑在朱红色的兽上。那兽有七头十角，满了亵渎的名号。
4.那女人穿着紫色和朱红色、嵌有金子宝石珍珠的衣服，，手拿金杯，杯中盛满了可憎之物，和她淫乱的污秽。
5.在她额上有名写着说，奥秘哉，大巴比伦，作地上的淫乱和一切可憎之物的母。
6.我又看见那女人喝醉了圣徒的血，和为耶稣作见证之人的血。我看见她，就大大地希奇。
7.天使对我说，你为什么希奇呢？我要将这女人和驮着她的那七头十角兽的奥秘告诉你。
8.你所看见的兽，先前有，如今没有。将要从无底深渊上来，又要归于沉沦。凡住在地上名字从创世以来没有记在生命册上的，见先前有，如今没有，以后再有的兽，就必希奇。
9.这就是有智慧的心思。那七头就是七座山，就是女人所坐的地方。
10.又是七位王。五位已经倾倒了，一位还在，一位还没有来到。他来的时候，必须暂时存留。
11.那先前有，如今没有的兽，自己是第八位。他也和那七位同列，并且归于沉沦。
12.你所看见的那十角，就是十王。他们还没有得国。但他们一时之间，要和兽同得权柄与王一样。
13.他们都有一个心思，将自己的能力权柄给那兽。
14.这些人与羔羊争战，羔羊必胜过他们，因为祂是万主之主，万王之王。同着羔羊的，是蒙召被选有忠心的。
15.天使又对我说，你所看见那淫妇坐的众水，就是各人民、群众、各民族和各方言。
16.你所看见在那兽上的十角，这些必恨这淫妇，使她冷落赤身。又要吃她的肉，用火将她烧尽。
17.因为神将遵行祂旨意、行一样的旨意、把他们的国给那兽放在他们心里，直等到神的话都应验了。
18.你所看见的那女人，就是有国管辖地上众王的大城。
本章涉及天主教：描述了它以哪种方式歪曲圣言，因而败坏了教会的一切真理（1-7节）；它如何在那些受它辖制的人当中歪曲并败坏它们（8-11节）；在那些没有如此受它辖制之人当中，情况没那么严重（12-15节）。还涉及改革宗：他们已经摆脱了它辖制的枷锁（16-17节）；关于它的辖制仍存在（18节）。
第1节.“拿着七香瓶的七位天使中，有一位来跟我讲话”表如今从主出于天堂至内层的有关天主教的流注和启示（718节）。“对我说，来；我将坐在众水上的大淫妇所要受的审判指示你”表关于这个宗教对圣言真理的亵渎和玷污的揭示（719节）。
第2节.“地上的君王与她行淫”表它已经玷污了源自圣言的教会真理与良善（720节）。“地上的居民喝醉了她淫乱的酒”表因那些在天主教的人对圣言的玷污而在属灵之事上的疯狂（721节）。
第3节.“我在灵里被天使带到旷野去”表他在属灵的状态下被带到那些教会的一切事物被毁灭的人当中（722节）。“我就看见一个女人骑在朱红色的兽上，满了亵渎的名号”表该宗教建立在被他们所亵渎的圣言基础上（723节）。“那兽有七头十角”表出于圣言的聪明，一开始是神圣的，后来就没有了，最后成了疯狂，以及不断从圣言而来的大有能力（724节）。
第4节.“那女人穿着紫色和朱红色的衣服”表他们当中属于圣言的属天神性良善和神性真理（725节）。“嵌有金子宝石”表他们当中属于圣言的属灵神性良善和神性真理（726节）。“珍珠”表他们当中属于圣言的对良善与真理的认知（727节）。“手拿金杯，杯中盛满了可憎之物，和她淫乱的污秽”表该宗教源于被亵渎的圣言神圣事物，以及其被可怕的虚假所玷污的良善与真理（728节）。
第5节.“在她额上有名写着说，奥秘哉，大巴比伦，作地上的淫乱和一切可憎之物的母”表天主教的内在性质，该性质一直被隐藏起来：因其源头来自出于自我之爱而对统治教会的神圣事物和天堂，因而统治主及其圣言的一切事物之爱，故它已经玷污并亵渎了属于圣言、因而教会的事物（729节）。
第6节.“我又看见那女人喝醉了圣徒的血，和为耶稣作见证之人的血”表该宗教由于玷污和亵渎了主、圣言、因而教会的神性真理与良善而变得疯狂（730节）。“我看见她，就大大地希奇”表对该宗教内在是这样，外在却不是这样感到大为惊讶（731节）。
第7节.“天使对我说，你为什么希奇呢？我要将这女人和驮着她的那七头十角兽的奥秘告诉你”表揭示前面所看到的事物表示什么（732节）。
第8节.“你所看见的兽，先前有，如今没有”表他们虽承认圣言为神圣，却不是真地承认（733节）。“将要从无底深渊上来，又要归于沉沦”表在教廷会议上数次提议平信徒和普通百姓对圣言的接受和阅读，但都被拒绝了（734节）。“凡住在地上名字从创世以来没有记在生命册上的，见先前有，如今没有，以后再有的兽，就必希奇”表那些属于天主教的人，就是所有自它建立时就意在统治天与地的人对圣言如此被弃绝，却依旧存在感到困惑（735节）。
第9节．“这就是有智慧的心思”表这是属世意义上的解释，但是为了那些处于来自主的属灵意义之人（736节）。“那七头就是七座山，就是女人所坐的地方，又是七位王（｛17:10）”表该宗教建立于其上的圣言神性良善与神性真理早晚被摧毁，最终遭到亵渎（737节）。
第10节.“五位已经倾倒了，一位还在，一位还没有来到。他来的时候，必须暂时存留”表圣言的一切神性真理都被摧毁了，除了这一个，即天上和地上所有的权柄都赐给了主；还有另外一个尚未遭受质疑，但也不会幸存，就是主的人性是神性（738节）。
第11节.“那先前有，如今没有的兽，自己是第八位。他也和那七位同列，并且归于沉沦”表如前面所解释的，圣言是神性良善本身，也是神性真理，但从平信徒和普通百姓那里被拿走，免得他们的领袖对它的亵渎和玷污显现出来，也免得他们因此退离（739节）。
第12节.“你所看见的那十角，就是十王。他们还没有得国”表圣言出于神性真理的能力在那些居于法国，没有如此受教皇辖制的人当中；然而他们中间尚未形成一个完全脱离天主教的教会（740节）。“但他们一时之间，要和兽同得权柄与王一样”表圣言在他们当中有能力，他们凭圣言仿佛处于它的神性真理（741节）。
第13节.“他们都有一个心思，将自己的能力权柄给那兽”表他们一致承认对教会的管理和统治唯独通过圣言（742节）。
第14节.“这些人与羔羊争战，羔羊必胜过他们，因为祂是万主之主，万王之王”表主在承认祂的神性人方面与他们争战，因为神性人中的主就是天地之神，也是圣言（743节）。“同着羔羊的，是蒙召被选有忠心的”表进入天堂的，是那些唯独靠近并敬拜主的人，无论是那些处于教会外在的人，还是那些处于教会内在和至内在的人（744节）。
第15节.“天使又对我说，你所看见那淫妇坐的众水，就是各人民、群众、各民族和各方言”表那些出于其各种教义和准则，以及各种教派和信条而属于天主教的人在教皇的统治之下，但却陷入被该宗教各种玷污和亵渎的圣言真理（745节）。
第16节.“你所看见在那兽上的十角，这些必恨这淫妇”表圣言出于神性真理的能力在完全摆脱教皇统治枷锁的新教教徒当中（746节）。“使她冷落赤身”表他们抛弃它的虚假与邪恶（747节）。“又要吃她的肉，用火将她烧尽”表出于憎恨，他们将谴责并在自己当中摧毁天主教特有的邪恶与虚假，视天主教为可诅咒的，并在自己当中将它除灭（748节）。
第17节.“因为神将遵行祂旨意、行一样的旨意、把他们的国给那兽放在他们心里”表他们来自主的判断，他们当完全拒绝天主教并视之为可诅咒的，要在他们自己当中将它摧毁并根除；以及一致判断，他们当承认圣言，将教会建立在圣言上（749节）。“直等到神的话都应验了”表直到关于他们的一切预言都实现了（750节）。
第18节.“你所看见的那女人，就是有国管辖地上众王的大城”表就教义而言，天主教在基督教界掌权，并依旧在某种程度上在改革宗掌权，尽管他们不受教皇统治。
716. To this I will append the following account:
I spoke with several English bishops in the spiritual world about the short works I published in London in 1758, namely, Heaven and Hell, The New Jerusalem and its Heavenly Doctrine, The Last Judgment, The White Horse, and The Earths in the Universe. I had sent these short works as a gift to all the Bishops and to a number of magnates or lords. The bishops said that they had received them and looked them over, but that they did not regard them as having any merit, even though artfully written. And they said, too, that they had persuaded as many as they could not to read them.
I asked why this was, since in fact the books contain secrets concerning heaven and hell, and concerning life after death, and many more worthy of much merit, having been revealed by the Lord for people who will belong to His New Church, which is the New Jerusalem.
But they said, "What is that to us?" And they poured out invectives against them as they had in the world. I heard them.
I then read in their presence these verses from the Apocalypse:
Then the sixth angel poured out his bowl upon the great river Euphrates, and its water was dried up, so that the way of the kings from the rising of the sun might be made ready. And I saw coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits like frogs. For they are spirits of demons that perform signs to go away to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty... And they gathered them together to the place called in Hebrew Armageddon. (Revelation 16:12-16)
Having explained these verses in their presence, I told the bishops that they, and others like them elsewhere, were the people meant by these depictions.
[2] A king, the grandfather of the king reigning today, 1heard from heaven what I said to the bishops, and being somewhat annoyed, he said, "What is this?"
And then one of those bishops, who had not gone along with the others in the world, turned to the king and said, "These whom you now see with your own eyes, thought in the world, and so even now continue to think, of the Lord's Divine humanity as being that of an ordinary person, and they attribute all salvation and redemption to God the Father, and not to the Lord except as the occasioning cause. For they believe in God the Father, and not in His Son, even though they know from the Lord that it is the Father's will that they believe in the Son, that those who believe in the Son shall have eternal life, and that those who do not believe in the Son shall not see life. 2
"In addition, the charity done by the Lord through a person as though done by the person - this they cast out from having anything to do with salvation."
[3] Speaking further with the king, the bishop disclosed the hierarchy that many of the bishops continually aspire to and also take part in, which they establish by joining together and forming an alliance. They do this with all of their order through emissaries, messengers, letters and conversations, supported by their ecclesiastical and at the same time political authority. As a result they almost all cling together, like a single bundle of sticks. Moreover, it is in consequence of that hierarchy, too, that even though the aforementioned works for the New Jerusalem were published in London and sent to them as a gift, they have caused those works to be so shamefully rejected that they are regarded as not even worth a mention in their book catalogue.
Hearing this, the king was dumbfounded, especially on being told that the bishops thought as they did regarding the Lord, who nevertheless is God of heaven and earth, and regarding charity, which nevertheless is the essence of religion.
At that, by a shaft of light descending then from heaven, the interiors of their minds and faith were laid open; and when the king saw them, he said, "Depart! Alas, who can become so hardened against hearing anything relating to heaven and eternal life?"
[4] The king then asked why the clergy rendered the bishops such universal obedience, and the bishop said that it resulted from the power granted to every bishop in his diocese of nominating to the king only one man or candidate for a parish, and not three as in other kingdoms. Owing to that power, then, they have the ability to promote their supporters to higher positions of honor and larger incomes - each one according to the obedience that he renders.
The bishop disclosed also how far that hierarchy could go, and that it has progressed to the point that power is the essential goal and religion a formality.
He revealed, too, their passion for power, and when viewed by angels, they saw that it exceeded the passion for power of people in positions of secular authority.
Footnotes:
1. In 1766 when this work was published, the reigning monarch was George III, who in 1760 succeeded his grandfather, George II, as king of England.
2. John 6:40; 3:36
716. To these things I will add this MEMORABLE OCCURRENCE. In the spiritual world I spoke with some English bishops concerning the small works published at London in the year 1758, which were:
CONCERNING HEAVEN AND HELL
CONCERNING THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE
CONCERNING THE LAST JUDGMENT
CONCERNING THE WHITE HORSE and
CONCERNING THE EARTHS IN THE UNIVERSE.
These small works have been sent as a gift to all the bishops, and to many great men or lords. They said that they received them and looked at them, but that they did not consider them worthy of notice, although written skilfully; and also that they persuaded whomsoever they could not to read them. I asked them why, when yet there we have arcana concerning heaven and hell, and the life after death, and more things of great worth, which have been revealed by the Lord for those who will be of His New Church, which is the New Jerusalem. But they said, 'What do these things matter to us?'; and they poured out disparagements against them, just as formerly in the world. I heard them. And then in their presence these words were read out of the Apocalypse:
And the sixth angel poured out his phial upon the great river Euphrates, and its water was dried up, that the way of kings from the rising of the sun might be prepared. And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits like frogs. For they are the spirits of demons doing signs to go away to the kings of the land and of the whole world, to gather them together to the war of the great day of God Omnipotent. And he gathered them together into the place termed in Hebrew ARMAGEDDON. Revelation 16:12-16.
These things were expounded in their presence, and it was said that they, and others like them, were those who are understood thereby.
[2] From heaven, the king 1, the grandfather of the king at present reigning, heard these things that were said to the bishops, and being somewhat displeased said, 'What is this?' And then a certain one of them who had not agreed with them in the world, turned to the king and said, 'Those whom you now see with your eyes thought in the world, and consequently also think now, of the Lord's Divine Human as of the human of an ordinary man, and they attribute all salvation and redemption to God the Father, and not to the Lord except as a cause for the sake of which [this is effected]. For they believe in God the Father, and not in His Son, although they know from the Lord that it is the will of the Father that they should believe in the Son, and that they who believe in the Son may have eternal life; and that they who do not believe in the Son are not going to see life [John 6:40; 3:36]. Besides this they cast out the charity that is done by the Lord by means of a man as by him, from having anything to do with salvation.'
[3] Speaking further with the king he exposed the HIERARCHY, which many of them continually aim at and practise, which they strengthen by joining together and combining with all of their order by means of emissaries, messages, letters and speeches, supported by ecclesiastical and at the same time political authority, as the result of which they all stick together like one bunch (fascis). And [he said] that by means of that hierarchy it has also been brought about that the above-named WORKS FOR THE NEW JERUSALEM, although published at London and sent to them as a gift, have been so disgracefully rejected as not to be deemed worthy even of a place among the books to be named in their catalogue. On hearing these things the king was utterly amazed, especially at their thinking in that manner of the Lord, Who yet is the God of heaven and earth; and of charity, which yet is religion itself. And then by means of the light let in from heaven the interiors of their mind and faith were opened. And the king saw, and then said, 'Go away! Alas, who can become so apathetic at hearing anything about heaven and eternal life?
[4] Thereupon an inquiry was made by the king, whence they had such complete obedience from the clergy, and it was said that it is from the authority conceded to each bishop in his own diocese of nominating to the king only one candidate for [each of the] congregations, and not three as in other kingdoms. Also that by virtue of that authority they had the right to promote their proteges to higher honours and larger revenues, anyone they please according to the obedience he offers. It was also disclosed how far that hierarchy is able to go, and that it advances as far as making dominion the essential thing and religion a formality. Their ardour for dominating was also laid open and viewed by angels, and it was seen that it exceeds the ardour for dominating of those who have authority in secular matters.
Footnotes:
1. George II. Cf. 344.
716. To the above I will add this Relation. In the spiritual world I spoke with some English bishops concerning the small works published there at London in the year 1758, which were Concerning Heaven and Hell, Concerning the New Jerusalem and Its Heavenly Doctrine, Concerning the Last Judgment, Concerning the White Horse and Concerning the Earths in the Universe; which small works were sent as a gift to all the bishops, and to many of the nobles or lords. They said that they received them, and saw them, but did not think them worthy, although skillfully written; and likewise that they persuaded as many as they could not to read them. I asked, "Why so, when yet there are there arcana concerning heaven and hell, and concerning the life after death, and more things most worthy of attention, which have been revealed by the Lord for those who will be of His New Church, which is the New Jerusalem?" But they said, "What is this to us?" and they poured out vituperations against them as formerly in the world. I heard them. And then these things were read before them from Revelation:
And the sixth angel poured out his vial upon the great river Euphrates, and the water of it was dried up, that the way of the kings from the rising of the sun might be prepared; and I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet three unclean spirits like frogs; for they are spirits of demons doing signs to go away unto the kings of the earth and of the whole world, to gather them together unto the battle of that great day of God Almighty; and He gathered them together unto the place called in Hebrew Armageddon, (Revelation 16:12-16).
This was explained before them; and it was said that they, and similar persons elsewhere, were meant by these things.
[2] The king, grandfather 1to the king now reigning, heard from heaven these things which were said to the bishops; and being somewhat indignant said, "What is this?" And then a certain one of them, who had not made one with them in the world, turned to the king, and said, "These, whom you now see with your eyes, thought in the world, and hence also think now, of the Lord's Divine Human as of the human of a common man, and attribute all salvation and redemption to God the Father, and not to the Lord, except as a cause for the sake of which they are. For they believe in God the Father, and not in His Son, although they know from the Lord, that it is the will of the Father, that they should believe in the Son; and that they who believe in the Son should have eternal life; and that they who do not believe in the Son, will not see life. Besides this, they cast out charity, which is done by the Lord through man as by him, from the smallest part in salvation."
[3] Speaking further with the king, he exposed the hierarchy which many of them continually affect and also exercise, which they strengthen by conjunction and combination with all of their order, by means of emissaries, internuncios, letters, and conversations, upheld by ecclesiastical and at the same time political authority; from which they almost all hold together like one bundle. And it is also effected by that hierarchy, that the above-named works for the New Jerusalem, though published at London, and sent to them as a gift, have been so shamefully rejected, that they have not even been held worthy to be named among the books of their catalogue. On hearing this the king was astonished, especially at their thinking so of the Lord, who yet is the God of heaven and earth, and of charity, which yet is religion itself. And then the interiors of their mind and faith were laid open by light let in from heaven; and the king saw, and then said, "Depart; alas, who can grow so callous against hearing anything concerning heaven and eternal life?"
[4] The king then inquired, whence so universal an obedience was paid to them by the clergy; and it was said that it was from the authority conceded to every bishop in his diocese, of nominating to the king only one candidate to the churches, and not three, as in other kingdoms. Also that from that power they had the influence to advance their dependents to higher honors and larger incomes, each one according to the obedience which he manifests. It was also disclosed how far that hierarchy might go, and that it might advance so far that dominion would be the essential, and religion formal. The ardor of these for dominion was also laid open, and viewed by the angels; and it was seen to exceed the ardor for dominion of those who are in secular authority.
Footnotes:
1. This was published in the year 1766, consequently the king here mentioned is George II.
716. His adjiciam hoc MEMORABILE:-
In mundo spirituali locutus sum cum quibusdam Episcopis Angliae, ibi de Opusculis editis Londini Anno 1758, quae erant De Caelo et Inferno, De Nova Hierosolyma et ejus Doctrina Caelesti De Ultimo Judicio, De Equo Albo, et De Telluribus in universo; quae Opuscula ad omnes Episcopos et ad plures Magnates seu Lords, dono missa sunt.
Dixerunt, quod receperint illa, viderint illa, at quod non reputaverint illa digna, tametsi scite scripta: et quoque quod persuaserint quibuscunque possent ne legerentur. Quaesivi cur hoc, cum tamen ibi sunt Arcana de Caelo et Inferno, et de Vita post mortem, et plura dignissima, quae a Domino revelata sunt pro illis, qui 1e Nova Ipsius Ecclesia, quae est Nova Hierosolyma, erunt.
Sed dixerunt, "Quid haec ad nos:" et effuderunt vituperia contra illa, sicut prius in mundo. Audivi.
Et tunc lecta sunt coram illis, ex Apocalypsi, haec:
"Et sextus Angelus effudit phialam suam super fluvium magnum Euphratem, et exsiccata est aqua ejus, ut pararetur via regum ab ortu solis: et vidi ex ore Draconis, et ex ore Bestiae, et ex ore Pseudoprophetae, spiritus tres immundos, similes ranis: sunt enim spiritus daemonum facientes signa ad abeundum ad reges terrae et orbis totius, ad congregandum illos in bellum diei illius magni De Omnipotentis: et congregavit illos in locum dictum Hebraice Armageddon," (Apocalypsis 16:12-16).
Haec coram illis explicata sunt, et dictum est, quod illi essent, et similes alibi, qui per illa intelliguntur.
Haec, quae dicta sunt ad Episcopos, Rex Avus Regis hodie regnantis e Caelo audivit; et aliquantum indignatus dixit, "Quid hoc."
Et tunc quidam ex illis, qui non unum cum illis in mundo fecerat, convertit se ad Regem, et dixit, "Illi quos nunc vides oculis tuis, cogitaverunt in mundo, et inde etiam nunc cogitant, de Divino Humano Domini sicut de humano vulgaris hominis; et addicant omnem Salvationem et Redemptionem Deo Patri, et non Domino nisi sicut causae propter quam; credunt enim in Deum Patrem, et non in Ipsius Filium, tametsi sciunt ex Domino, quod Voluntas Patris sit ut credant in Filium, et quod qui credunt in Filium vitam aeternam habeant, et quod qui non credunt in Filium non visuri sint vitam. Praeter quod Charitatem, quae fit a Domino per hominem ut ab illo, a puncto Salvationis ejiciant."
Ulterius loquens cum Rege detexit Hierarchiam, quam plures ex illis continuo affectant et quoque exercent; quam constabiliunt per conjunctionem et colligationem, quae fit per emissarios, internuntios, epistolas et loquelas, ecclesiastica et simul politica auctoritate suffultas, cum omnibus sui Ordinis; ex quo cohaerent paene omnes sicut unus fascis; et quod per illam Hierarchium etiam effectum sit, quod supra nominata Opera pro Nova Hierosolyma, tametsi Londini edita, et ad illos dono missa, tam foede rejecta sint ut ne quidem digna habita sint inter Libros recensionis nominari.
His auditis Rex obstupuit, imprimis quod ita cogitaverint de Domino, Qui tamen est Deus Caeli et Terrae; ac de Charitate, quae tamen est ipsa Religio.
Et tunc per lucem e Caelo immissam aperta sunt interiora mentis et fidei illorum; et Rex vidit, et tunc dixit, "Abite; heu quis potest in tantum occalescere ad audiendum aliquid de Caelo, et de Vita aeterna."
Deinde a Rege inquisitum est, unde illis tam universalis obedientia a Clero; et dictum est, quod sit a concessa cuivis Episcopo in sua dioecesi potestate nominandi coram Rege modo unum ad Ecclesias, et non sicut in aliis Regnis, tres, etiam vocatos; et quod ex ea potestate illis sit auctoritas promovendi Clientes ad honores eminentiores et ad reditus largiores, quemlibet secundum obedientiam quam praestitit. Detectum etiam est quousque Hierarchia illa progredi possit, et quod progrediatur eousque ut Dominium sit essentiale, et Religio formale. Apertus etiam est horum ardor dominandi, et spectatus ab angelis; et visum quod excedat ardorem dominandi illorum qui in saeculari potestate sunt.
Footnotes:
1. qui pro "quae"