1021# “大巴比伦在神面前被想起”表示到目前为止，所论述的是改革宗的教会及其毁灭；但接下来论述的是天主教的教会及其毁灭。这从“巴比伦”的含义清楚可知，“巴比伦”是指天主教的教会，因为“巴比伦”表示对利用教会的圣物统治天地的爱；这爱主要在天主教徒中间占主导地位。这些话的意思也是说，到目前为止，所论述的是改革宗的教会及其毁灭，这从上下文明显看出来。前文论述了龙和两只兽，描述了改革宗的教会及其毁灭；“七位天使倒七个小瓶”描述了它的毁灭，这可从启16:13清楚看出来。在下文，第17章以“骑在朱红色兽上的淫妇”描述了天主教的教会，第18章则描述了它的毁灭。由此清楚可知，“大巴比伦在神面前被想起”表示到目前为止，所论述的是改革宗的教会及其毁灭，接下来论述的是天主教的教会及其毁灭。
(第九诫)
现在要论述第九诫，即“不可贪恋邻舍的房屋”。有两种爱，一切欲望都从这两种爱中涌出，并源源不断地流出来，就像溪流从它们的源泉流出来一样。这些爱被称为世界之爱和自我之爱。欲望就是不断意愿的爱，因为凡一个人所爱的，他就不断贪恋。但欲望属于对邪恶的爱，而渴望和情感属于对良善的爱。由于世界之爱和自我之爱是一切欲望的源头，而这后两条诫命禁止一切恶欲，所以可推知，第九诫禁止从世界之爱流出的欲望，第十诫禁止从自我之爱流出的欲望。“不可贪恋邻舍的房屋”表示不可贪恋他的财物，一般来说这些财物就是财产和财富，不可通过邪恶的伎俩把它们据为己有。这种欲望属于世界之爱。
1021. And great Babylon came into remembrance before God. That this signifies that hitherto the church with the Reformed, and its devastation, was treated of; but that what follows is concerning the church with the Papists, and concerning its devastation, is evident from the signification of Babylon, as denoting the church with the Papists, because as by Babylon is signified the love of ruling over heaven and earth by means of the holy things of the church, and this is a dominating love with the Papists, principally. That by those words is also meant, that hitherto the church with the Reformed, and its devastation, was treated of, is evident from the things that precede and follow. In those which precede, the subject treated of is the dragon and the two beasts, by which the church with the Reformed was described; and by the seven angels pouring out the seven vials its devastation was described, as is also clear from the thirteenth verse of this chapter. In those which follow, the church with the Papists is described, in chapter xvii., by the woman sitting upon the scarlet beast, and in chapter xviii., its devastation.
It is therefore evident, that by great Babylon coming into remembrance before God, is signified that hitherto the church with the Reformed, and its devastation, was treated of, and that what follows is concerning the church with the Papists and its devastation.
The Ninth Precept, "Thou shalt not covet thy neighbour's house," is here to be treated of:
[2] There are two loves from which all lusts, like streams from their fountain, spring and perpetually flow. Those loves are called the love of the world and the love of self. Lust is a love continually willing; for what a man loves, this he continually covets. But lusts pertain to the love of evil, whereas desires and affections pertain to the love of good.
Now because the love of the world and the love of self are the fountains of all lusts, and all evil lusts are forbidden in these two last precepts, it follows that the ninth precept forbids the lusts flowing from the love of the world, and the tenth precept, the lusts from the love of self.
By not coveting a neighbour's house is meant not to covet his goods, which, in general, are possessions and wealth, and not to appropriate them to oneself by evil arts. This lust is of the love of the world.
1021. And great Babylon came into remembrance before God, signifies that thus far the church with the Reformed and its devastation has been treated of, and that what follows treats of the church with the Papists and its devastation. This is evident from the signification of "Babylon" as being the church with the Papists, since "Babylon" signifies the love of ruling over heaven and over the earth through the holy things of the church; and this love is dominant chiefly with the Papists. These words mean also that thus far the church with the Reformed and its devastation has been treated of, as is evident from what precedes and from what follows. In what precedes it has treated of the dragon and the two beasts, which describes the church with the Reformed, its devastation by "the seven angels pouring out the seven vials" (as can be seen from the thirteenth verse of this chapter). In what follows the church with the Papists is described in chapter 17 by "the harlot sitting upon the scarlet beast," and its devastation in chapter 18. From this it is clear that "great Babylon came into remembrance before God" signifies that thus far it has treated of the church with the Reformed and its devastation, and what follows treats of the church with the Papists, and its devastation.
(The Ninth Commandment)
[2] The ninth commandment, "Thou shalt not covet thy neighbor's house," is now to be treated of. There are two loves from which all lusts spring and flow forth perpetually like streams from their fountains. These loves are called the love of the world and the love of self. Lust is love continually willing, for what a man loves, that he continually longs for. But lusts belong to the love of evil, while desires and affections belong to the love of good. Now because the love of the world and the love of self are the foundations of all lusts, and all evil lusts are forbidden in these last two commandments, it follows that the ninth commandment forbids the lusts that flow from the love of the world, and the tenth commandment the lusts that flow from the love of self. "Not to covet a neighbor's house" means not to covet his goods, which in general are possessions and wealth, and not to appropriate them to oneself by evil arts. This lust belongs to the love of the world.
1021. "Et Babylon magna venit in memoriam coram Deo." - Quod significet quod huc usque de ecclesia apud Reformatos et ejus devastatione actum sit, et quod sequatur de ecclesia apud Pontificios et de ejus devastatione, constat ex significatione "Babylonis", quod sit ecclesia apud Pontificios, quoniam per "Babylonem" significatur amor imperandi super caelum et super terram per sancta ecclesiae, et ille amor principaliter apud Pontificios dominans est: quod per illa verba etiam intelligatur quod huc usque de ecclesia apud Reformatos et de ejus devastatione actum sit, patet ex illis quae praecedunt et ex illis quae sequuntur. In illis quae praecedunt, actum est de "dracone" et de binis"bestiis", per quos descripta est ecclesia apud Reformatos, et per "septem angelos effundentes septem phialas" descripta est devastatio ejus (ut quoque ex versu 13 hujus capitis constare potest). In illis quae sequuntur, describitur ecclesia apud Pontificios; (in) capite 27, per "meretricem sedentem super bestia coccinea"; et (in) capite 18 describitur devastatio ejus. Inde patet quod per quod "Babylon magna venerit in memoriam coram Deo", significetur quod huc usque de ecclesia apud Reformatos et ejus devastatione actum sit, et quod sequatur de ecclesia apud Pontificios et de ejus devastatione.
[2] (DE NONO PRAECEPTO)
HIC DE NONO PRAECEPTO, "NON CONCUPISCES DOMUM PROXIMI."
Sunt duo amores ex quibus omnes concupiscentiae, sicut rivi a suis fontibus scaturiunt et perenniter emanant; illi amores vocantur amor mundi, et amor sui. Concupiscentia est amor continue volens; nam quod homo amat, hoc continue cupit; sed concupiscentiae sunt amoris mali, at desideria et affectiones sunt amoris boni. Nunc quia amor mundi et amor sui sunt fontes omnium concupiscentiarum, et omnes concupiscentiae malae in his binis ultimis praeceptis prohibentur, sequitur quod nonum praeceptum prohibeat concupiscentias ex amore mundi profluentes, ac decimum praeceptum concupiscentias ex amore sui. Per "non concupiscere domum proximi" intelligitur non concupiscere ejus bona, quae in genere sunt possessiones et opes, et illas per malas artes sibi appropriare: haec concupiscentia est amoris mundi.