570# 启9:15.“那四个天使就被释放”表示基于谬误推理的自由。这从“四位天使”的含义清楚可知，被捆绑在幼发拉底河的“四位天使”是指基于属于感官人的谬误、以前不被接受的推理(参看AE 569a节)；由此可知，“他们被释放”表示现在基于谬误推理的自由。现在之所以有这种自由，是因为感官人只基于诸如他在世上亲眼看到的那类事物来推理；而他声称，那些在这些事物之内和之上的事物是不存在的，因为他没有看到它们。这就是为何他要么否认，要么不相信属于天堂和教会的事物，因为它们在他的思维之上，还因为他将一切事物都归因于自然界。感官人就这样独自思考，或在他的灵里思考，而在世人面前则不然，因为在世人面前，他出于他的记忆说话，甚至从圣言或教会的教义谈论属灵事物；他所说的话就像属灵人所说的话。这就是教会之人在教会末期的状态；尽管他们能将他们貌似从一个属灵源头所说或所宣讲的话拼凑在一起，但这一切仍是从他们的灵所在的终端感官层发出的，而当终端感官层独自一人时，它就推理反对这些事物，因为它基于谬误，因而基于虚假推理。
570. And the four angels were loosed.- That this signifies liberty to reason from fallacies, is clear from the signification of the four angels bound at the river Euphrates, as denoting reasonings from fallacies pertaining to the sensual man, not received before (see above, n. 569:1); it therefore follows, that by their being loosed is signified that there is now liberty to reason from fallacies. The reason that there is now this liberty, is, that the sensual man reasons only from such things as are in the world, and that he can see with his eyes; but he says that those things which are within or above them have no existence, because he does not see them. For this reason he denies, or does not believe in the existence of those things which pertain to heaven and the church, because they are above his thoughts, and because he ascribes all things to nature. The sensual man thinks thus with himself, or in his spirit, but otherwise before the world, for before the world he speaks from his memory, also concerning spiritual things from the Word, or from the doctrine of the church, and the things which he utters resemble those which are spoken by the spiritual man. Such is the state of the men of the church at its end; and although they may speak eloquently, or preach as it were from a spiritual source, still all this proceeds from the ultimate Sensual, in which their spirit is, which, when left to itself, reasons against these things, because it reasons from fallacies, and therefore from falsities.
570. Verse 15. And the four angels were loosed, signifies license to reason from fallacies. This is evident from the signification of "the four angels bound at the river Euphrates," as being reasonings from fallacies which are of the sensual man, not accepted before (See above n. 569; from this it follows that "they were loosed" signifies license to reason now from fallacies. This license was now granted because the sensual man only reasons from such things as he sees in the world with his eyes, while the things that are within and above these he declares cannot be, since he does not see them; this is why the things that belong to heaven and the church, because they are above his thoughts, he either denies or does not believe, but ascribes all things to nature. Thus the sensual man thinks by himself or in his spirit, but otherwise before the world, for before the world he speaks from his memory, even about spiritual things from the Word or from the doctrine of the church; and what he says has a similar sound as when a spiritual man says it. Such is the state of men of the church at its end; and although they fit together words which they speak or preach seemingly from a spiritual origin, they nevertheless flow from the ultimate sensual in which their spirit is, and this when left to itself reasons against them, because it reasons from fallacies, consequently from falsities.
570. [Vers. 15.] "Et soluti sunt quatuor angeli." - Quod significet licentiam ratiocinandi ex fallaciis, constat ex significatione "quatuor angelorum vinctorum ad flumen Euphratem", quod sint ratiocinationes ex fallaciis quae sensuali homini, non prius receptae (de qua mox supra, n. 569 [a]): inde sequitur quod per quod "soluti sint" significetur quod nunc licentia ratiocinandi ex fallaciis. Causa quod nunc licentia, est quia sensualis homo ratiocinatur modo ex talibus quae in mundo sunt et oculis videt; quae autem intra aut supra illa sunt, quia non videt, dicit non dari; inde est quod illa quae caeli et ecclesiae sunt, quia supra ejus cogitationes sunt, neget aut non credat, et quod Naturae omnia adscribat. Sensualis homo ita cogitat secum, seu in suo spiritu; at coram mundo aliter, nam coram mundo loquitur ex memoria, etiam de spiritualibus ex Verbo aut ex doctrina ecclesiae; et quae loquitur sonant similiter sicut dum illa loquitur spiritualis homo. Talis est status hominum ecclesiae in fine ejus; quae tametsi concinnant verba quae loquuntur aut praedicant sicut ex spirituali origine, usque fluunt ex sensuali ultimo, in quo eorum spiritus est; qui sibi relictus ratiocinatur contra illa, quia ex fallaciis, proinde ex falsis.