----中文待译----
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.