1141# 启18:12.“这货物就是金、银”表示被他们亵渎的总体上的圣言、教义和教会的一切良善和真理，因而他们用来谋利的总体上的一切邪恶和虚假。这从“货物”和“金、银”的含义清楚可知：“货物”是指用来获得利益的一切事物，当论及教会时，这些货物表示邪恶和虚假（对此，参看AE1139节）。“金、银”是指良善和真理（参看AE242节），但在此是指被亵渎的良善和真理，因而是指邪恶和虚假，因为它们属于巴比伦；当圣言的良善和真理被亵渎时，它们就不再是良善和真理，而是邪恶和虚假；它们因歪曲和玷污，以及照之的生活被亵渎。至于亵渎的性质、源头和品质，可参看前文（AE1045–1099节）。“金银的货物”表示总体上的一切事物，因为本节经文接下来的部分列举了被亵渎的良善和真理；它们是具体的邪恶和虚假，由“宝石、珍珠、细麻布、紫色料、丝绸、朱红色料、香木、象牙器皿、极宝贵的木头和铜、铁、大理石的器皿”来表示。本节经文所提到的事物表示圣言、教义和教会的一切事物，因为接下来的第13节经文所提到的事物表示敬拜的一切事物，第14节经文所提到的事物表示属于结果的一切事物。由此清楚可知，“金、银的货物”在此表示被他们亵渎的总体上的圣言、教义和教会的一切良善和真理，因而他们用来谋利的总体上的一切邪恶和虚假。
（关于《亚他那修信经》续，关于主）（3）圣治的第三条律法是，出于自由照着理性思考和说出真理，意愿和实行良善，不是来自人，而是来自主；出于自由思考和说出虚假，意愿和实行邪恶，不是来自人，而是来自地狱；然而，是以这种方式，虽然虚假和邪恶来自地狱，但自由本身，就本身而言，以及思考、意愿、说话和实行的能力本身，就本身而言，都来自主。本身为良善的一切良善和本身为真理的一切真理都来自主，而非来自人，理解力可通过以下事实明白这一点，即：从显为太阳的主发出的光是祂神性智慧的神性真理，从显为太阳的主发出的热是祂神性之爱的神性良善；由于人是这些的接受者，所以可推知，出于爱的一切良善和出于智慧的一切真理都来自主，而非来自人。但一切邪恶和一切虚假都来自地狱，而不是来自人，这一点是一个以前从未听说过的事实，没有像良善和真理不是来自人这一事实那样成为信仰问题。邪恶和虚假来自人只是一个表象，这个表象若被相信，就是一个谬论。这个谬论是无法理解的，除非知道地狱的性质，也知道随着主以良善和真理从那一边流入，地狱如何能以邪恶和虚假从这一边流入。因此，我们首先要说明地狱是由谁组成的，它的性质和起源是什么，从而说明在天堂与地狱中间的人作为两边的一个纯粹的接受者如何被作用。
1141. Merchandise of gold and silver.- That this signifies the goods and truths of the Word, of doctrine, and of the Church, in general all profaned by them, thus all evils and falsities in general, from which they derive gain, is evident from the signification of merchandise, which denotes all those things by which gain is acquired, and, when used in reference to the Church, signifies all evils and falsities, concerning which see just above (n. 1139); from the signification of gold and silver, which denote goods and truths (see above, n. 242), but here, these profaned, and thus evils and falsities, because they belong to Babylon. For when the goods and truths of the Word are profaned, they are no longer goods and truths, but evils and falsities; they are profaned by falsifications and adulterations, and by a corresponding life. The nature, source, and quality of profanation, may be seen above (n. 1045-1099). The reason why all things in general are signified by merchandise of gold and silver, is, that in the following parts of this verse the profaned goods and truths are enumerated, which are specifically evils and falsities, and are signified by precious stone, pearl, fine linen, crimson, silk, scarlet, thyme wood, vessels of ivory, vessels of precious wood, brass, iron, and marble. The reason why all timings of the Word, of doctrine, and of the Church, are signified by the things named in this verse, is, that those things which are enumerated in the following verse signify all things of worship, and those in verse 14, all things pertaining to effects. From these considerations it is clear, that by the merchandise of gold and silver are signified here the goods and truths of the Word, of doctrine, and of the Church, in general all profaned by them, thus all evils and falsities in general from which they acquire gain.
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- The third law of Divine Providence is, That to think and speak truth, and to will and do good, from freedom according to reason, are not from man, but from the Lord; and to think and speak falsity, and to will and do what is evil from freedom, are not from man, but from hell, yet in such a way that evil and falsity are thence; but freedom itself regarded in itself, and the very faculty of thinking, willing, speaking, and doing, regarded in themselves, are from the Lord. That all good that is good in itself, and all truth that is truth in itself, are not from man, but from the Lord, may be comprehended by the understanding from this fact, that the light which proceeds from the Lord as the Sun, is the Divine Truth of His Divine Wisdom, and that the heat which also proceeds from the Lord as the Sun, is the Divine Good of His Divine Love; and since man is the recipient of these, it follows, that all the good which is of love, and all the truth which is of wisdom, are not from man but from the Lord. But that all evil and all falsity are not from man, but from hell, is a proposition, which not having been heard of before, has not been made an article of faith, like the proposition that good and truth are not from man. But it is an appearance that evil and falsity are from man, and if it is believed, it is a fallacy. This cannot be comprehended, until the nature of hell is known, and how it can enter by influx with evil and falsity on the one hand, as the Lord enters by influx with what is good and truth on the other. We shall, therefore, first show of whom hell consists, and what is its nature and origin; how, also, it enters by influx and acts against good, and thus, how man, who is between heaven and hell, is acted upon as a mere recipient on both sides.
1141. Verse 12. Merchandise of gold and of silver signifies all goods and truths in general of the Word, of doctrine, and of the church, that have been profaned by them, thus all evils and falsities in general, from which are their gains. This is evident from the signification of "merchandise," as being all things by which gain is acquired, and when predicated of the church these signify all evils and falsities (See just above, n. 1139. Also from the signification of "gold and silver," as being goods and truths (See n. 242, but here goods and truths profaned, and thus evils and falsities, because they belong to Babylon; for when the goods and truths of the Word have been profaned, they are no longer goods and truths, but evils and falsities. They are profaned by falsifications and adulterations, and by a life according to these. What is meant by profanations, whence they are and what they are, may be seen above (n. 1045-1099). All things in general are signified by "merchandise of gold and silver," because in the following parts of this verse the goods and truths that have been profaned are enumerated; these are particular evils and falsities and are signified by "precious stone, pearl, fine linen, purple, silk, scarlet, thyine wood, vessel of ivory, vessel of precious wood, brass, iron, and marble." The things mentioned in this verse signify all things of the Word, of doctrine, and of the church, because the things mentioned in the following verse 13, signify all things of worship, and those in verse 14 all things of effects. From all this it is clear that "merchandise of gold and silver" here signifies all goods and truths in general of the Word, of doctrine, and of the church, that have been profaned by them, thus all evils and falsities in general from which are their gains.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] 3. The third law of Divine providence is, That to think and speak truth and to will and do good from freedom according to reason is not from man but from the Lord; and that to think and speak falsity and to will and do evil from freedom is not from man but from hell, and yet in such a way that while the evil and falsity are from hell, the freedom itself regarded in itself, and the ability itself to think, will, speak, and do, regarded in itself, are from the Lord. That every good that is good in itself and every truth that is truth in itself is from the Lord and not from man, can be comprehended by the understanding from this, that the light that proceeds from the Lord as a sun is the Divine truth of His Divine wisdom, and that the heat that proceeds from the Lord as a sun is the Divine good of His Divine love; and as man is a recipient of these it follows, that every good which is from love and every truth which is from wisdom is from the Lord and not from man. But that every evil and every falsity is from hell and not from man has not been made a matter of faith, as the fact that good and truth are not from man has, because heretofore this has not been heard. But that evil and falsity are from man is an appearance, and if believed is a fallacy, cannot be comprehended until it is known what hell is, and how hell with evil and falsity can flow in on the one side as the Lord with good and truth flows in on the other. Therefore it shall be told in the first place of whom hell consists, what hell is, whence it is, and how it flows in and acts against good, and thus how man who is in the midst is acted upon on either side as a mere recipient.
1141. [Vers. 12.] "Merces auri et argenti." - Quod significet bona et vera Verbi, doctrinae et ecclesiae in genere omnia ab illis profanata, ita mala et falsa in genere omnia, ex quibus illis lucrationes, constat ex significatione "mercium", quod sint omnia illa per quae lucrationes, quae cum dicuntur de ecclesia, significantur omnia mala et falsa (de qua mox supra, n. 1139); ex significatione "auri et argenti", quod sint bona et vera (de qua [supra] , n. 242), hic illa profanata, ita mala et falsa, quia sunt Babylonis; bona enim et vera Verbi dum profanata sunt, non amplius sunt bona et vera, sed mala et falsa; profanantur per falsificationes et adulterationes, et per vitam secundum illa: quid, unde et quales sunt profanationes, videatur supra (n. 1045-1099): quod omnia in genere per "merces auri et argenti" significentur, est quia in sequentibus hujus versus enumerantur bona et vera profanata, quae sunt mala et falsa in specie, et significantur per "lapidem pretiosum", "margaritam", "byssum", "purpuram", "sericum", "coccinum", "lignum thyinum", "vas eburneum", "vas ex ligno pretioso", "aere", "ferro" et "marmore." Quod significentur omnia Verbi, doctrinae et ecclesiae per illa quae in hoc versu, est quia per illa, quae in versu 13 sequente recensentur, significantur omnia cultus; et per illa quae in versu 14, omnia effectuum. Ex his patet quod per "merces auri et argenti" hic significentur bona et vera Verbi, doctrinae et ecclesiae, in genere omnia ab illis profanata; ita mala et falsa, in genere ex quibus illis lucrationes.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
(3) Tertia Lex Divinae Providentiae est, Quod ex libero secundum rationem cogitare et loqui verum, ac velle et facere bonum, non sit ab homine sed a Domino: et quod ex libero cogitare et loqui falsum, ac velle et facere malum, nec sit ab homine sed ab inferno; ita tamen quod malum et falsum sint inde; sed ipsum liberum in se spectatum, et ipsa facultas cogitandi, volendi, loquendi et faciendi, in se spectata, sint a Domino. – Quod omne bonum quod in se bonum est, et quod omne verum quod in se verum est, non sint ab homine, sed a Domino, potest intellectu comprehendi ex eo, quod lux quae procedit a Domino ut Sole sit Divinum Verum Divinae Sapientiae Ipsius, et quod calor qui etiam procedit a Domino ut Sole sit Divinum Bonum Divini Amoris Ipsius; et quia homo est recipiens illorum, sequitur quod omne bonum quod est amoris, et omne verum quod est sapientiae, non sint ab homine sed a Domino. At quod omne malum et omne falsum nec sint ab homine, sed quod sint ab inferno, hoc quia non prius ita auditum est, non factum est fidei, sicut id quod bonum et verum non sint ab homine, Quod etiam illud apparentia sit, et si creditur, quod fallacia, non comprehendi potest antequam scitur quid infernum est, et quomodo id potest cum malo et falso influere ab una parte, sicut Dominus cum bono et vero ab altera. Dicetur itaque primum ex quibus infernum, quid infernum, et unde, tum quomodo influit, et contra bonum agit, et sic quomodo homo, qui in medio est, utrinque agitur ut modo recipiens,