----中文待译----
1003. To go away to the kings of the earth, and of the whole world, to gather them together to the battle. That this signifies to excite dissensions and combats against truths with all those who belong to the church, is evident from the signification of kings, as denoting those who are in truths from good, and, abstractly, truths from good (see (n. 29, 31, 553, 625); and from the signification of the earth and of the world, as denoting the church as to truth and good, thus the whole church (see n. 741); and from the signification of battle, as denoting dissension concerning truths and goods, also spiritual combats (see (n. 573, 734). From these things it is evident that, by going away to the kings of the earth, and of the whole world, to gather them together to the battle, is signified to excite dissensions and combats against truths with all those who belong to the church.
[2] That the church has come into disputes about truths and goods, and into contentions against them, and at length into dissensions by faith alone, is perfectly evident from this: That when that faith was received, the understanding was no longer allowed to examine them; for that faith implies that a thing must be believed, however it may appear to the understanding. And when the understanding is debarred from faith, enlightenment is impossible; and this being the case, blindness and stupidity enter into everything of the church. In this state there exists mere disputation about the meaning of the Word, which may be used to confirm anything whatever. This is why the church has been divided into so many ecclesiasticisms, and why there are so many heresies in these.
That these dissensions and disputations about truths and goods are from hell, is signified by the spirits of demons working signs to go away to the kings of the earth, and of the whole world, to gather them together to the battle.
Continuation concerning the Sixth Precept:-
[3] From the goods enumerated and described that follow chaste marriages, a conclusion may be formed as to the evils that follow adulteries, for these evils are the opposites of those goods. That is to say, instead of the spiritual and celestial loves which those have who live in chaste marriages, there are infernal and diabolical loves with those who are in adulteries. Instead of the intelligence and wisdom which those have who live chastely in marriage, there are insanities and follies with those who are in adulteries. Instead of the innocence and peace which those have who live in chaste marriages, there are deceit and absence of peace with those who are in adulteries. Instead of the power and protection against the hells which those have who live chastely in marriage, there are the very demons, and the hells with those who live in adulteries. Instead of the beauty which those have who live chastely in marriage, there is ugliness, horrible according to the quality of those who live in adulteries. Their final lot is, that from the extreme impotence, into which they at length come, they become void of all the fire and light of life, and dwell solitary in wildernesses, as if sluggish and weary of life.
1003. To go away unto the kings of the earth and of the whole world, to gather them together to the battle, signifies to excite dissensions and combats against truths with all who are of the church. This is evident from the signification of "kings," as being those who are in truths from good, and in an abstract sense truths from good (See n. 29, 31, 553, 625); also from the signification of "the earth and the world," as being the church as to truth and good, thus the whole church (See n. 741; also from the signification of "battle," as being dissension respecting truths and goods, and spiritual combats (See n. 573, 734). All this makes clear that "to go away unto the kings of the earth, and of the whole world, to gather them together to the battle," signifies to excite dissensions and combats against truths with all who are of the church.
[2] That it was through faith alone that the church was brought into contentions in regard to truths and goods, and into combats against them, and finally into dissensions, is made clearly evident by the fact that when that faith was accepted no power was any longer given to the understanding to examine into goods and truths, for that faith involves that a thing must be believed, however it may appear to the understanding; and when the understanding is taken away from faith enlightenment also is taken away; and when that is taken away blindness and stupidity enter into everything of the church; and in that state mere contentions arise about the meaning of the Word, which is capable of being turned to confirm whatever one pleases. This is why the church has been divided into so many churches, and in these so many heresies have arisen. That these dissensions and combats about truths and goods are from hell is signified by "the spirits of demons working signs to go away to the kings of the earth and of the whole world, to gather them together to the battle."
(Continuation respecting the Sixth Commandment)
[3] From the goods enumerated and described that result from chaste marriages it may be concluded what the evils are that result from adulteries; for such evils are the opposites of such goods; that is, in place of the spiritual and celestial loves that those have who live in chaste marriages, there are the infernal and diabolical loves that those have who are in adulteries. So in place of the intelligence and wisdom that those have who live chastely in marriages there are the insanities and follies that those have who are in adulteries; in place of the innocence and peace that those have who live in chaste marriages there are the deceit and no peace that those have who are in adulteries; in place of the power and protection against the hells that those have who live chastely in marriages there are the very Asmodean demons and the hells that those have who live in adulteries; in place of the beauty that those have who live chastely in marriages there is the deformity that those have who live in adulteries, which is monstrous according to their quality. Their final lot is that from the extreme impotence to which they are at length reduced they become emptied of all the fire and light of life, and dwell alone in deserts as images of the slothfulness and weariness of their own life.
1003. "Ad abeundum ad reges terrae et orbis totius, ad congregandum illos in proelium." - Quod significet ad excitandum discidia et pugnas contra vera apud omnes qui ab ecclesia sunt, constat ex significatione "regum", quod sint qui in veris ex bono sunt, et abstracte vera ex bono (de qua (supra), n. 29, 31, 553, 625); ex significatione "terrae et orbis", quod sit ecclesia quoad verum et quoad bonum, ita universa ecclesia (de qua (supra), n. 741(b)); ex significatione "proelii, quod sit discidium de veris et bonis, ac pugna spiritualis (de qua (supra), n. 573, 734): ex his patet quod per "abire ad reges terrae et orbis totius ad congregandum illos in proelium", significetur excitare discidia et pugnas contra vera apud omnes qui ab ecclesia sunt.
[2] Quod ecclesia in lites de veris et bonis, et in pugnas contra illa, et tandem in discidia, per solam fidem venerit, patet manifeste ex eo, quod dum fides illa recepta fuit, non amplius aliqua copia data sit intellectui introspiciendi in illa; fides enim involvit quod credendum sit, utcunque apparet coram intellectu; et cum removetur intellectus a fide, removetur etiam illustratio; qua remota, intrat caecitas et stupiditas in omne ecclesiae; in quo statu existunt merae lites de sensu Verbi, qui ad confirmandum quodcunque lubet trahi potest; inde est quod ecclesia divisa sit in ecclesias, et in his tot haereses exstiterint. Quod discidia et pugnae illae de veris et bonis sint ex inferno, significatur per quod "spiritus daemonum facientes signa ad abeundum ad reges terrae, et orbis totius, ad congregandum illos in proelium."
[3] (Continuatio de Sexto Praecepto.)
Ex enumeratis et descriptis bonis quae sequuntur casta conjugia, concludi potest ad mala quae sequuntur adulteria, sunt enim mala opposita illis bonis: nempe, loco amorum spiritualium et caelestium, qui sunt illis qui in castis conjugiis vivunt, sunt amores infernales et diabolici illis qui in adulteriis; loco intelligentiae et sapientiae, quae sunt illis qui in conjugiis caste vivunt, sunt insaniae et stultitiae illis qui in adulteriis; loco innocentiae et pacis, quae sunt illis qui in castis conjugiis vivunt, sunt dolus et nulla pax illis qui in adulteriis; loco potentiae et tutelae contra inferna, quae sunt illis qui caste in conjugiis vivunt, sunt ipsi daemonia Asmodaea et inferna qui in adulteriis; loco pulchritudinis, quae est illis qui caste in conjugiis vivunt, est deformitas illis qui in adulteriis, monstrosa secundum quale illorum. Sors illorum ultima est, quod ex summa impotentia, in quam tandem se redigunt, fiant expertes omnis ignis et lucis vitae, ac degant solitarii in desertis sicut inertiae ac taedia suaemet vitae.