1065. And one is. That this signifies the adulterated and profaned truth, that the Lord's power over heaven and over earth, thus, over men to save them, is transferred to their supreme [head]; and from him to the rest under him, is evident from the series of things in the internal sense. For when by seven kings are signified all the truths of the Word profaned, and when by five are fallen is signified that it is not here said of the rest of the truths, or that they are passed by, but only of the two that are of the heads of the rest, namely, of the Lord's power over heaven and earth, and of the Word, it follows, that by one king who is, and by the other who is to come, is signified transference of the Lord's power to their supreme [head]; and that by the beast, which is the eighth king, is signified the acknowledgment of the Word as Divine, and its rejection, notwithstanding.
[2] That they have transferred the Lord's power over heaven and over earth, thus over men to save them, to their supreme [head], and from him to the rest under him, is known. From which it is evident that with all the heart and mind they aim to be as gods over the earth; consequently, to be adored with Divine worship. That their supreme [head] is adored as a god instead of the Lord, is evident from their veneration of him upon the knees, from the holy kissing of his shoes, as well also of his footsteps. And this veneration, or rather adoration, follows from this, that he can open heaven by the keys of Peter, and thus grant heaven to whomsoever he pleases; and, also, by the same means shut heaven, thus cast whomsoever he pleases into hell. Nor is this enough. They also aim at dominion over the earth, for which purpose they scrape together and bring into their monasteries, which are so many treasuries, the wealth of the kingdoms of the world under various pretences of sanctity, and thereby not only subject the souls of men, but also their substance to themselves; consequently, not only the things of heaven, with men, but also those of the world, with them. For they know that he who possesses the souls of men, and their wealth besides, may possess men like a god, and can transfer to himself a sort of Divine worship.
It is therefore evident that those who belong to the Babylon of the present day affect with all the heart and mind to be gods, and to be adored with Divine worship. But although they affect this, yet they deny that they have transferred anything Divine to themselves; upon which we shall speak in the following article.
CONCERNING THE WORD.
[3] Something shall be said concerning the Word and its sanctity, by way of Appendix in the articles which now follow. It was said of old that the Word is from God, divinely inspired, and therefore holy, but still up to this time it is not known wherein its Divinity consists. For the Word in the letter appears to be like ordinary literature, written in a strange style, neither so sublime nor so lucid as that of the world. It is from this that the man who worships nature for God, or above God, and thence thinks from himself and his own proprium and not from the Lord out of heaven, may easily fall into error about the Word, and into contempt for it, saying in his heart when he reads it, What is this? What is that? Can this be Divine? Can God, who has infinite wisdom, speak in this manner? Where and whence is its sanctity, except from the religious [system], to whose ministers it is serviceable? And other similar things. But that they may know that the Word is Divine, not only as to every sense, but also as to every expression, its internal sense, which is spiritual, is revealed, and is contained in its external sense, which is natural, as the soul in its body. This sense can testify of the Divinity, and consequent holiness, of the Word, and can convince even the natural man that the Word is Divine, if he is willing to be convinced.