----中文待译----
812. If any one killeth with the sword, he must be killed with the sword. This signifies that those who imbue others with falsities shall be imbued with falsities from hell, is evident from the signification of a sword (gladius) and a sword (machaera), as denoting truth combating against falsity, and, in the opposite sense, falsity combating against truth; in the present case falsity combating against truth. Hence to kill with a sword denotes to destroy truths by falsities, and also to imbue with falsities; and from the signification of, he must be killed with the sword, as denoting to be imbued with falsities from hell.
The reason why these are imbued with falsities from hell is, that they have shut heaven against themselves by falsities. And when heaven is shut against any one, then hell is open to him; for a man must be either in heaven or hell. He cannot be between both. Consequently, when any one shuts heaven against himself, he opens hell to himself; and from hell nothing but falsities of evil can arise, with which he becomes imbued. No other falsities, however, shut heaven, but those that are from evil. For there are falsities of various kinds - falsities of ignorance, falsities of religion, and falsities from a non-understanding of the Word. In short, falsities that lead to a life of evil, and proceed from a life of evil, because they are from hell, close heaven. From these it is evident, that if any one killeth with the sword, he must be killed with the sword, signifies that those who imbue others with falsities will be imbued with falsities from hell.
[2] The signification of the words which the Lord spoke to Peter is similar:
"All those that take the sword, must perish with the sword" (Matthew 26:52).
This was said to Peter, because he represented the truth of faith, and also the falsity of faith. Therefore by taking the sword and perishing with it, was signified to receive the falsity of faith, and to perish thereby.
The reason why those signified by this beast, that is, those who by reasonings confirm the separation of faith from life, are those who kill with a sword, and are killed with a sword, that is, imbue others with falsities, and are themselves imbued with falsities from hell, is, that the dogma concerning faith alone excludes all truths and rejects all goods. That faith alone excludes all truths is evident, for they insist that we are saved by this merely, "That the Lord endured the cross for our sins, and thereby took away the condemnation of the law, and so redeemed us." And because it is their desire that this single principle, which they call faith itself, should be saving, they do not take any pains to learn truths, although it is truths that teach man how he must live; and consequently they are many. That faith alone also rejects goods, follows from the dogma itself, which is that faith alone justifies without good works; so that the essential goods of love to God, and the goods of charity towards the neighbour, are regarded as of no account.
812. If anyone shall kill with the sword he must be killed with the sword, signifies that those who imbue others with falsities are imbued with falsities from hell. This is evident from the signification of a "sword" [gladius et machaera] as being truth fighting against falsity, and in the contrary sense falsity fighting against truth, here falsity fighting against truth; therefore "to kill with the sword" means to destroy truths by falsities, and also to imbue with falsities. Also from the signification of "he must be killed with the sword," as being to be imbued with falsities from hell. Such are imbued with falsities from hell because they have shut heaven against themselves by falsities; and when heaven is shut against anyone then hell is open to him. For man must be either in heaven or in hell; he cannot be between the two; consequently when anyone closes heaven to himself he opens hell to himself and from hell nothing but falsities of evil spring forth, and with these he becomes imbued. But no other falsities but the falsities of evil close heaven. For there are various kinds of falsities, for instance, falsities of ignorance, falsities of religion, and falsities from misunderstanding the Word; in a word, the falsities that lead to a life of evil, or that proceed from a life of evil, because they are from hell close heaven. From this it is clear that "if anyone shall kill with the sword he must be killed with the sword" signifies that those who imbue others with falsities will be imbued with falsities from hell.
[2] There is a like signification in what the Lord said to Peter:
All they that take the sword must perish by the sword (Matthew 26:52).
This was said to Peter because he represented the truth of faith, and also the falsity of faith; therefore "to take the sword and to perish by it" signified to receive the falsity of faith, and to perish by it. Those who are signified by this "beast," who are such as by reasonings confirm the separation of faith from life, "kill with the sword, and are killed with the sword," that is, imbue others with falsities, and are themselves imbued with falsities from hell, because the dogma of faith alone shuts out all truths and rejects all goods. Faith alone shuts out all truths because such insist that we are saved solely by this, "That the Lord endured the cross for our sins, and thereby took away the condemnation of the law, and that He thus redeemed us." And as they hold that this alone, which they call faith itself, saves, they make no effort to learn truths, although truths are what teach man how he must live, and these truths are manifold. That faith alone rejects goods follows from the dogma itself, which is that faith justifies without good works; thus the essential goods of love to God and the goods of charity towards the neighbor are made of no account.
812. "Si quis machaera occiderit, oportet eum machaera occidi." Quod significet quod illi qui falsis imbuunt alios, falsis ex inferno imbuantur, constat ex significatione "gladii" et "machaerae", quod sit verum pugnans contra falsum, ac in opposito sensu falsum pugnans contra verum, hic falsum pugnans contra verum; inde "machaera occidere" est destruere vera per falsa, et quoque imbuere falsis: et ex significatione "oportet eum machaera occidi", quod sit falsis ab inferno imbui. Causa quod hi imbuantur falsis ex inferno, est quia caelum sibi per falsa occluserunt, et quando caelum alicui est occlusum, tunc infernum ei est apertum: homo enim sive in caelo sive in inferno erit; non potest esse inter utrumque; inde cum quis caelum sibi clausit, infernum sibi aperit, et ex inferno non nisi quam falsa mali exsurgunt; haec tunc imbuunt illum. Sed non alia falsa claudunt caelum quam falsa mali: dantur enim falsa plurium generum, nempe falsa ignorantiae, falsa religionis, et falsa ex non intellecto Verbo; verbo, falsa quae ducunt ad vitam mali, et quae procedunt ex vita mali, illa quia ex inferno sunt, claudunt caelum. Ex his patet quod "Si quis machaera occiderit, oporteat eum machaera occidi", significet quod illi qui falsis imbuerunt alios, falsis ex inferno imbuantur.
[2] Simile per illa significatur quae Dominus dixit ad Petrum,
"Omnes accipientes ad gladium, per gladium perire debent" (Matthaeus 26:52):
haec dicta sunt ad Petrum, quia per illum repraesentabatur verum fidei, et quoque falsum fidei; quare [per] "accipere gladium et perire per illum" significabatur recipere falsum fidei, et perire per illud. Quod illi qui per hanc "bestiam" significantur, qui sunt qui per ratiocinia confirmant separationem fidei a vita, "machaera occidant", et "machaera occidantur", hoc est, alios falsis imbuant, ac ipsi falsis ex inferno imbuantur, est quia dogma de sola fide excludat omnia vera, et rejiciat omnia bona. Quod sola fides excludat omnia vera, est quia statuunt quod per unicum hoc salvemur, "Quod Dominus passus sit crucem pro nostris peccatis, et per id sustulerit damnationem legis, et quod sic nos redemerit"; et quia volunt quod hoc unicum, quod vocant ipsam fidem, salvet, non aliquam operam dant veris addiscendis; cum tamen vera sunt quae docent quomodo vivendum est, quae tamen multiplicia sunt. Quod sola fides rejiciat bona, sequitur ex ipso dogmate, quod fides absque bonis operibus justificet; ita ipsa bona amoris in Deum, et bona charitatis erga proximum nauci faciunt.