251、③当想到战争被允许发生，导致那么多人被屠杀，他们的财富被洗劫时，拜自己和自然的人就确认反对圣治。战争的发生不是由于圣治，因为它们离不开杀人、掠夺、暴力、残忍和其它可怕的邪恶，这些邪恶与基督教的仁爱截然对立。然而，它们完全是有必要的，因为自亚当和他的妻子（参看241）所表示的上古之人的时代起，人的生命之爱基本上变成了对掌控他人，最终掌控所有人的爱，以及占有世上的财富，最终占有所有财富的爱。这两种爱无法受到约束，因为按照圣治，每个人都被允许出于自由照着理性行动（参看71-99节）。此外，没有这种许可，人无法被主引离邪恶，从而无法被改造并得救。因为除非邪恶被允许爆发出来，否则人不会看见它们，从而不会承认它们，因而无法被引导抵制它们。这就是为何邪恶无法被圣治的某种操作抑制；因为它们若真的被抑制，就会保持关闭，像名为癌症和坏疽的疾病那样扩散并吞噬人里面一切有活性的事物。
人生来就像一个小地狱，而地狱与天堂之间有永恒的冲突。没有人能被主从地狱解救出来，除非他看见自己在地狱里，想要被解救出来。没有许可，这一切是无法做到的，许可的原因就是圣治的律法。这就是为何会有大大小小的战争，业主与他们的邻舍之间有小战争，国家统治者与他们的邻舍之间有大战争。大小战争的唯一区别在于：小战争受制于国家法律，大战争受制于国际法。大小战争都想违反法律，小战争不能违反，但大战争能违反，只是仍不会超出可能的界限。
至于主为何不通过作用于国王和指挥官，要么在一开始，要么在战争进行中就平定大型战争及其不可避免地的一切杀人、掠夺、暴行和残忍，有几个原因隐藏在神性智慧的宝库中。它们只有等到结束，就是当某一方的力量虚弱到陷入毁灭的绝境时才被平定。这些原因有一些已经揭示给我，其中一个原因是：所有战争，无论多么属于世俗事务，都代表天上的教会状态，都是对应的形像。圣言所描述的一切战争都是这样，当今的一切战争也是这样。圣言描述的战争就是以色列人与各个民族所进行的战争，如亚摩利人、亚扪人、摩押人、非利士人、亚兰人或叙利亚人、埃及人、迦勒底人和亚述人。当代表教会的以色列人背离他们的诫命和律例，陷入这些民族所表示的邪恶时，他们就被某个民族惩罚，因为与以色列人交战的每个民族都表示某种具体的邪恶。例如，当以色列人因污秽的偶像崇拜而亵渎教会的圣物时，他们就被亚述人和迦勒底人惩罚，因为“亚述”和“迦勒底”表示对圣物的亵渎。至于他们与非利士人的战争表示什么，可参看《新耶路撒冷教义之信篇》（50-54节）。
当今战争，无论发生在何处，都代表同样的事。因为发生在自然界的一切事，都对应于灵界的属灵事物，而一切属灵事物都与教会有关。世人不知道在基督教界，哪些国家等同于摩押人和亚扪人，哪些国家等同于亚兰人或叙利亚人和非利士人，哪些国家等同于迦勒底人和亚述人，以及与以色列人交战的其它民族；然而，等同于它们的国家的确存在。此外，我们在自然界根本无法看出世上的教会是何品质，它已经陷入哪种具体的邪恶，并因这邪恶受到战争的惩罚。这是因为，在这个世界上，唯有外在是显明的，但外在并不构成教会。这一切在灵界是显而易见的，在那里，内在是显明的，而真正的教会本身都关注内在。那里的所有人都照着他们的各种状态而结合在一起。在灵界，他们的冲突就对应于世上的战争；主按照祂的圣治以对应的方式掌控这两边。
属灵人承认主通过祂的圣治掌控世上的战争，但属世人或唯物主义者不承认，除非当因胜利而宣布一个节日的时候。那时，他们可能会跪谢神赐予他们胜利；也可能在开战之前说一些祈祷的话。但当他们回到自己的感觉时，就把胜利要么归于指挥官或领袖的谋略，要么归于战争中间的某个决策或事件，就是他们当时没有想到，却带来胜利的某种东西。
被称为“运气”的圣治甚至在最小、最琐碎的细节上作工（参看212节）。你若在这些事上承认圣治，必定在战争的事上承认它。在日常语言中，我们会把战争的意外有利事件称作“战争的运数”。这就是圣治，它尤其存在于指挥官或领袖的决策和计划中，尽管当时和后来他们将一切都归功于自己的谋略。他们若愿意，就能这么做，因为他们处于完全的自由，可以思想支持圣治或反对圣治，支持神或反对神。然而，要让他们知道，他们的决策或计划，连一丝痕迹都不是来自他们自己，都是要么从天堂，要么从地狱流入：通过许可从地狱流入，通过圣治从天堂流入。
251. (3) That the worshiper of self and worshiper of nature confirms himself against Divine providence when he considers that wars are permitted, and in them the slaughter of so many people and the plundering of their wealth: It is not owing to Divine providence that wars exist, because they are accompanied by murders, lootings, acts of violence and savagery, and many other heinous evils which are diametrically contrary to Christian charity. But still, they cannot but be permitted, because since the time of the most ancient people, meant by Adam and his wife (as discussed above, no. 241), people's life's love has become such that it wishes to rule over others, and in the end over all others, and to possess the world's riches, and in the end all riches. These two loves cannot be kept bound, since it is according to Divine providence that everyone be permitted to act in freedom in accordance with his reason, as discussed above in nos. 71-99, and because without permissions a person cannot be led by the Lord away from evil and so be reformed and saved. For if evils were not permitted to break out, a person would not see them, and therefore would not acknowledge them, and so could not be brought to resist them.
It is on this account that evils cannot by any providence be prevented. For in that case they would remain shut in, and would, like the diseases called cancer and gangrene, spread and eat away every human spark of life.
[2] For from birth a person is like a miniature hell, and between it and heaven there is perpetual dissension. No one can be withdrawn from his hell by the Lord unless the person sees that he is in it and wishes to be led out of it; and this cannot come about without permissions, the reasons for which are found in the laws of Divine providence.
That is why wars, lesser and greater, exist - lesser ones between owners of estates and their neighbors, and greater ones between rulers of kingdoms and their neighbors. It makes no difference whether the war is a lesser or greater one, except that a lesser one is kept within limits by national laws, and a greater one by international laws. And while both the lesser and the greater wish to transgress the laws that limit it, still the lesser one cannot, whereas the greater one can, though not beyond what is possible.
[3] As for why greater wars, in the case of kings and dukes, accompanied as they are by murders, lootings, acts of violence and savagery, are not prevented by the Lord either in the beginning or during their course, but at the end, when the power of one or the other has become so weak that he is faced with the impending peril of being destroyed - for this there are many reasons laid up in the treasure house of Divine wisdom, some of which have been revealed to me. Among them is this one, that all wars, though occurring on the civil plane, are representative of states of the church in heaven, and are corresponding parallels.
Such were all the wars described in the Word, and such also are all wars at the present day.
The wars described in the Word are those which the children of Israel waged against various nations, as against the Amorites, Ammonites, Moabites, Philistines, Syrians, Egyptians, Chaldeans, and Assyrians. And when the children of Israel, who represented the church, turned away from their precepts and statutes and fell into the evils which those nations symbolized - for each nation with whom the children of Israel waged war symbolized a particular kind of evil - then they were punished by that nation.
For instance, when they profaned the sanctities of the church by foul idolatries, they were punished by the Assyrians and Chaldeans; for Assyria and Chaldea symbolize profanation of the sacred.
What the wars with the Philistines symbolized may be seen in The Doctrine of the New Jerusalem Regarding Faith 50-54.
[4] The like are represented by wars at the present day, wherever they occur. For everything that occurs in the natural world corresponds to something spiritual in the spiritual world, and everything spiritual has to do with the church.
People in this world do not know what kingdoms in Christendom relate to the Moabites and Ammonites, the Syrians and Philistines, and the Chaldeans and Assyrians, and to the rest of the nations with whom the children of Israel waged their wars, even though there are those that do. But the character of the church on earth, and the identity of the evils into which it falls and on whose account it is punished with wars, is not at all seen in the natural world, since in this world only external phenomena are apparent, which do not form the church. However, it is seen in the spiritual world, where the internal constituents in which the church itself resides are apparent. And in that world people are all associated in accordance with their various states. Their conflicts in the spiritual world correspond to wars, which are governed on each side in corresponding ways by the Lord in accordance with His Divine providence.
[5] That wars in the world are governed by the Lord's Divine providence is something a spiritual person acknowledges, but not a natural person. A natural person does so only when a holiday is declared to celebrate a victory, that he may then thank God upon his knees for granting the victory, and with a few words, too, before going into battle. When he returns to his normal self, however, he then attributes the victory either to the shrewdness of the military commander or to some tactic or incident in the midst of the battle to which they had given no thought, but which nevertheless occasioned the victory.
[6] It may be seen in no. 212 above that Divine providence, which people call luck, is active in the least particulars of things, even in trivial ones. If you acknowledge Divine providence in these, you must certainly acknowledge it in the circumstances of war. The successes and favorable outcomes of war are also called in common parlance the fortunes of war, and this is Divine providence, especially in the strategies and plans of the military commander, even though he attributes all of this then and afterward to his own prudence.
But let him do so, if he likes, for he has complete freedom to think affirmatively of Divine providence or in opposition to it, indeed affirmatively of God or in opposition to Him. Only let him know that not a whit of any strategy or plan originates from him. Everything flows in either from heaven or from hell - from hell by permission, from heaven by providence.
251. 3. People who worship themselves and the world justify their rejection of divine providence as well when they think that wars are permitted, in which so many people are killed and their wealth plundered. It is not because of divine providence that wars happen, because wars are inseparable from murder, plunder, violence, cruelty, and other appalling evils that are diametrically opposed to Christian caring. However, it is absolutely necessary that they be permitted, because since the earliest people, the times meant by Adam and his wife (see 241 above), our life's love has become basically a love of controlling others, ultimately everyone, and of gaining possession of the world's wealth, ultimately all of it. These two loves cannot be kept in chains as long as it is the intent of divine providence that we act freely and rationally, as already explained in 71-97 [71-99]. There is also the fact that if it were not for this permission, the Lord could not lead us out of our evil, so we could not be reformed and saved. That is, unless evils were allowed to surface, we would not see them and therefore would not admit to them; so we could not be induced to resist them. That is why evils cannot be suppressed by some exercise of divine providence. If they were, they would stay closed in, and like the diseases called cancer and gangrene, would spread and devour everything that is alive and human.
[2] From birth, each of us is like a little hell in constant conflict with heaven. The Lord cannot rescue any of us from our hell unless we see that we are in it and want to be rescued. This cannot happen unless there are instances of permission that are caused by laws of divine providence.
This is why there are lesser and greater wars, the lesser ones between property owners and their neighbors and the greater ones between the rulers of nations and their neighbors. The only difference between the lesser and the greater ones is that the lesser ones are limited by national laws and the greater ones by international laws. There is also the fact that in both cases the participants want to violate the laws, and that the lesser ones cannot, but the greater ones can, though still not beyond the bounds of possibility.
[3] There are several reasons hidden in the treasury of divine wisdom why the greater wars, with all their inevitable murder, plunder, violence, and cruelty, are not suppressed by the Lord, acting on the monarchs and leaders, either at the outset or while the wars are in progress. They are suppressed only at the end, when the power of one side or the other has become so weak that there is a threat of extinction. Some of these reasons have been revealed to me, and one of them is that all wars, regardless of the civil issues involved, portray states of the church in heaven and are corresponding images. This was true of all the wars described in the Word, and it is true of all wars today. The wars described in the Word are the ones the Israelites waged with various nations such as the Amorites, the Ammonites, the Moabites, the Philistines, the Syrians, the Egyptians, the Chaldeans, and the Assyrians. When the Israelites, portraying the church, departed from their precepts and laws and fell into the evils meant by these nations (each of the nations the Israelites went to war with portrayed some particular kind of evil), then they were punished by that nation. For example, when they profaned the holy practices of the church by committing gross idolatry they were punished by the Assyrians and Chaldeans, because Assyria and Chaldea stand for the profanation of what is holy. For the meaning of the wars with the Philistines, see Teachings for the New Jerusalem on Faith 50-54 [Teachings for the New Jerusalem on Faith 49-54].
[4] Wars in our own times, wherever they occur, portray the same kind of things. Everything that happens in this physical world is in response to something that is happening in the spiritual world, and everything spiritual involves the church. In this world, no one knows what countries in Christendom are the equivalents of the Moabites and the Ammonites, the Syrians and the Philistines, the Chaldeans and the Assyrians, and the other nations against whom the Israelites waged war, but their equivalents do exist.
We in this physical world are absolutely incapable of seeing what the quality of the earthly church is, and which are the particular evils it has given way to, for which it is suffering the punishments of war. This is because all that show in this world are outward matters that do not constitute the church. We can see them in the spiritual world, though, where the inner realities are visible that the real church is concerned with. All the people there form alliances in keeping with their states. Their conflicts in the spiritual world correspond to our wars; and both are correspondingly governed by the Lord according to his divine providence.
[5] Spiritual-minded people realize that the Lord is governing wars in this world by his divine providence, but materialists do not, except when a holiday is declared because of a victory. Then they may get down on their knees and thank God for giving them victory; and they may have said a few prayerful words before the battle began. When they come to their own senses, though, they credit the victory either to their leader's skill or to some decision or event in the middle of the battle, something that they did not think about at the time, but that led to the victory.
[6] On the fact that divine providence, called "luck," is at work in even the smallest, most trivial details, see 212 above. If you recognize divine providence in these matters, you must surely recognize it in affairs of war. In everyday language, we refer to a war's progress and serendipitous events as "the fortunes of war." This is divine providence, especially in the decisions and planning of the leaders, even if at the time and afterwards they attribute everything to their own prudence.
But they may do this if they want to, since they are in complete freedom to think in favor of divine providence or against it, in favor of God or against him. However, they might know that no trace of their decisions or planning comes from themselves. It all comes either from heaven or from hell--from hell by permission, and from heaven by providence.
251. 3. The worshipper of himself and of nature confirms himself against the Divine Providence when he reflects that wars are permitted and in them the slaughter of so many men, and the plundering of their wealth. It is not from the Divine Providence that wars occur, because they involve murders, plunderings, violence, cruelties and other terrible evils which are diametrically opposed to Christian charity. Still they cannot but be permitted because, since the time of the most ancient people, meant by Adam and his wife, treated of above (n. 241), men's life's love has become such that it wills to rule over others, and finally over all; and also to possess the wealth of the world, and finally all wealth. These two loves cannot be kept in fetters, for it is according to the Divine Providence that everyone is allowed to act from freedom in accordance with reason, as may be seen above (n. 71-99); and without permissions man cannot be led from evil by the Lord, and consequently cannot be reformed and saved. For unless evils were allowed to break out, man would not see them and therefore would not acknowledge them, and thus could not be induced to resist them. Hence it is that evils cannot be repressed by any act of Providence; for if they were they would remain shut in, and like a disease, such as cancer and gangrene, they would spread and consume everything vital in man.
[2] For man from birth is like a little hell, between which and heaven there is perpetual discord. No man can be withdrawn from his hell by the Lord unless he sees that he is in hell and wishes to be led out; and this cannot be done without permissions, the causes of which are laws of the Divine Providence. This is why there are lesser and greater wars, the lesser between owners of estates and their neighbours, and the greater between the sovereigns of kingdoms and their neighbours. The lesser and the greater differ only in this, that the lesser are kept within certain bounds by national law, and the greater by international law; and that, while both the lesser and the greater are willing to transgress their own laws, the lesser cannot, and the greater can, yet still within the limits of possibility.
[3] There are many other reasons stored up in the treasury of Divine Wisdom why the greater wars with kings and rulers, involving as they do murders, plunderings, violence and cruelties, are not prevented by the Lord, either in their beginning or in their progress, until in the end the power of one or the other has been so reduced that he is in danger of destruction. Some of these reasons have been revealed to me, and among them is this: that all wars, although they may be civil in character, represent in heaven states of the Church and are correspondences. Such were all the wars described in the Word, and such also are all wars at this day. The wars described in the Word are those which the Children of Israel waged with various nations, as with the Amorites, the Ammonites, the Moabites, the Philistines, the Syrians, the Egyptians, the Chaldeans and the Assyrians. Moreover, when the Children of Israel, who represented the Church, departed from their precepts and statutes and fell into the evils which were represented by those nations, for each nation with which the Children of Israel waged war signified some particular kind of evil, then they were punished by that nation. For example, when they profaned the holy things of the Church by foul idolatries they were punished by the Assyrians and the Chaldeans, because Assyria and Chaldea signify the profanation of what is holy. What was signified by the wars with the Philistines may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING FAITH (n. 50-54).
[4] Similar things are represented by the wars of the present day, wherever they occur; for all things which take place in the natural world correspond to spiritual things in the spiritual world, and all spiritual things have relation to the Church. It is not known in this world which kingdoms in Christendom represent the Moabites and the Ammonites, which the Syrians and the Philistines, and which the Chaldeans and the Assyrians, and the others with whom the Children of Israel waged war; and yet there are peoples who represent them. Moreover, the quality of the Church on earth and what the evils are into which it falls, and for which it is punished by wars, cannot be seen at all in the natural world; because in this world externals only are manifest, and these do not constitute the Church. However, this is seen in the spiritual world where internal things appear, and in these is the Church itself; and there all are conjoined according to their various states. The conflicts of these in the spiritual world correspond to wars which on both sides are governed according to correspondence by the Lord in accordance with His Divine Providence.
[5] That wars in this world are governed by the Divine Providence of the Lord is acknowledged by the spiritual man but not by the natural man, except that, when a festival is appointed on account of a victory, he may then return thanks on his knees to God that He has given the victory; and except also by a few words before going into battle. But when he returns to himself he ascribes the victory either to the prudence of the general or to some measure or incident in the course of the battle which had not been thought of, by which nevertheless the victory was decided.
[6] It may be seen above (n. 212), that the Divine Providence, which is called fortune, operates in the most individual of even trivial affairs, and if you acknowledge the Divine Providence in these you will certainly acknowledge it in the affairs of war. Moreover, successes and incidents in warfare brought to a favourable conclusion are in common language called the fortune of war; and this is the Divine Providence, especially in the counsels and designs of the general, even although he at the time and also afterwards may ascribe it all to his own prudence. This he may do if he will, for he is at full liberty to think in favour of the Divine Providence or against it, and indeed in favour of God or against Him; but he should know that no part whatever of the counsel and design is from himself: it all flows in from heaven or from hell, from hell by permission, from heaven by Providence.
251. (3) The worshiper of himself and of nature confirms himself against Divine providence when he reflects that wars are permitted, and the consequent slaughter of so many men, and the plundering of their wealth. It is not from the Divine providence that wars exist, for they are connected with murders, plunderings, violence, cruelties, and other terrible evils, which are directly opposed to Christian charity; and yet they must needs be permitted, because, since the time of the most ancient people, meant by Adam and his wife (of whom above,241), the life's love of man has become such that it wills to rule over others, and finally over all; also to possess the wealth of the world, and finally all wealth. These two loves cannot be kept bound, for it is according to the Divine providence that every one be allowed to act from freedom in accordance with reason (see above,71-99); furthermore, without permissions man cannot be led from evil by the Lord, and thus be reformed and saved. For unless evils were permitted to break out man would not see them, and therefore would not acknowledge them, and thus could not be led to resist them. For this reason evils cannot be prevented by any providence; for if they were they would remain shut in, and like the diseases called cancer and gangrene would spread about and consume all that is vital in man.
[2] For man from birth is like a little hell, between which and heaven there is perpetual discordance. No man can be withdrawn from his hell by the Lord unless he sees that he is in hell and wishes to be led out; and this cannot be done without permissions, the causes of which are laws of the Divine providence. For this reason there are wars, lesser and greater, the lesser between the possessors of estates and their neighbors, and the greater between the rulers of kingdoms and their neighbors. Between the lesser and greater there is no difference, except that the lesser are kept within bounds by the laws of the nation, and the greater by the laws of nations; also that while both the lesser and greater wish to transgress their laws, the lesser cannot, and the greater can, although not beyond its abilities.
[3] There are many other reasons stored up in the treasury of Divine wisdom why the Lord does not check the greater wars, with their kings and commanders, connected as they are with murders, depredations, violence, and cruelties, neither in their beginning nor in their progress, but only at the close, when the power of one or the other has become so reduced that he is in danger of destruction. Some of these reasons have been revealed to me, and among them is this: that all wars, however much they may belong to civil affairs, represent in heaven the states of the church, and are correspondences. Such were all the wars described in the Word, and such also are all wars at this day. The wars described in the Word are those that the children of Israel waged with various nations, as the Amorites, the Ammonites, the Moabites, the Philistines, the Syrians, the Egyptians, the Chaldeans, and the Assyrians; and when the children of Israel, who represented the church, departed from their commandments and statutes and fell into the evils signified by those nations, they were punished by some nation, because each nation with which the children of Israel waged war signified some particular kind of evil. For example, when they profaned the holy things of the church by foul idolatries they were punished by the Assyrians and Chaldeans, because "Assyria" and "Chaldea" signify the profanation of what is holy. What was signified by their wars with the Philistines may be seen in the The Doctrine of the New Jerusalem concerning Faith 50-54.
[4] Like things are represented by the wars of the present day, wherever they occur; for all things that take place in the natural world correspond to spiritual things in the spiritual world, and every thing spiritual has relation to the church. It is not known in this world what kingdoms in Christendom answer to the Moabites and Ammonites, what to the Syrians and Philistines, or what to the Chaldeans and Assyrians, and the others with whom the children of Israel waged war; and yet there are those that do answer to them. Moreover, what the quality of the church upon earth is and what the evils are into which it falls, and for which it is punished by wars, cannot be seen at all in the natural world; because in this world externals only are evident, and these do not constitute the church; but this is seen in the spiritual world, where internals are manifest, in which the church itself is; and there all are conjoined in accordance with their various states. The conflicts of these in the spiritual world correspond to wars; which are governed by the Lord on both sides correspondentially, in accordance with His Divine providence.
[5] That in this world wars are governed by Divine providence the spiritual man acknowledges, but the natural man does not, except when a festival is appointed on account of a victory that he may return thanks on his knees to God that He has given the victory, also by a few words before going into battle. But when he returns into himself he ascribes the victory either to the prudence of the general or to some measure or occurrence in the midst of the battle, which they had not thought of, from which nevertheless came the victory.
[6] That the Divine providence that is called fortune is in the least particulars of even trivial things may be seen above (212); and if in these you acknowledge the Divine providence you must certainly acknowledge it in the affairs of war. Also the successes and favorable occurrences of war are called in common language the fortune of war; and this is Divine providence, especially in the plans and preparations of the general, even although he then and afterwards may ascribe it all to his own prudence. And let him do this if he will, for he is in full liberty to think in favor of the Divine providence or against it, and even in favor of God and against Him; but let him know that no part whatever of the plan or preparation is from himself; it all flows in either from heaven or from hell,-from hell by permission, from heaven by providence.
251. III. Quod cultor sui et cultor naturae contra Divinam Providentiam se confirmet, cum cogitat quod permittantur bella, et tunc tot hominum neces, ac opum illorum depraedationes. Ex Divina Providentia non est, ut bella existant, quia unita sunt cum homicidiis, depraedationibus, violentiis, saevitiis, et aliis malis enormibus, quae e diametro contra Christianam charitatem sunt: sed usque non possunt non permitti, quia amor vitae hominum, post antiquissimos, qui intelliguntur per Adamum et ejus uxorem, de quibus supra 241, talis factus est, ut dominari velit super alios, et tandem super omnes, ac ut possidere velit mundi opes, et tandem omnes; hi bini amores non possunt in vinculis teneri, cum secundum Divinam Providentiam est, ut cuivis liceat ex libero secundum rationem agere, de qua videatur supra 71-99 1; et quod absque permissionibus homo non possit a Domino duci a malo, ita non reformari et salvari, nam nisi permitteretur ut mala erumpant, homo non videret illa, ita non agnosceret illa, et sic non adduci posset ad resistendum illis: inde est, quod per aliquam Providentiam non possint mala inhiberi; nam sic manerent inclusa, et sicut morbus, qui vocatur cancer et gangraena, circumvagarentur et consumerent omne vitale humanum.
[2] Est enim homo ex nativitate sicut exiguum infernum, inter quod et inter Coelum est perpetuum dissidium; nullus homo ex suo inferno potest extrahi a Domino, nisi videat quod ibi sit, et nisi velit educi; et hoc non fieri potest absque permissionibus, quarum causae sunt leges Divinae Providentiae. Ex hac causa est, quod bella minora et majora sint; minora inter praediorum possessores et inter vicinos eorum, et majora inter regnorum Monarchas et inter horum vicinos; minus et majus non facit aliud discrimen, quam quod minus intra limites teneatur per leges gentis, et majus per leges gentium; et quod tam minus quam majus suas leges velit transgredi, sed quod minus non possit, et quod majus possit, at usque non ultra possibile.
[3] Quod Bella majora, quia unita sunt cum homicidiis, depraedationibus, violentiis, et saevitiis, non inhibeantur a Domino apud reges et duces, non in initio, nec in progressione, sed in fine, dum potentia unius aut alterius ita invalida facta est, ut ei periculum interitus immineat, sunt plures causae, quae in thesauro Divinae Sapientiae reconditae 2sunt; ex quibus aliquae mihi revelatae sunt; inter quas haec est; quod omnia bella, quantumvis civilia sunt, sint repraesentativa statuum Ecclesiae in Coelo, et quod correspondentiae sint: talia fuerunt omnia Bella in Verbo descripta, et quoque talia sunt omnia Bella hodie: Bella in Verbo descripta sunt illa, quae filii Israelis cum variis gentibus, ut cum Emorraeis, Ammonitis, Moabitis, Philistaeis, Syris, Aegyptiis, Chaldaeis, Assyriis, gesserunt; et cum filii Israelis, qui repraesentaverunt Ecclesiam, recesserunt a praeceptis et statutis, et lapsi sunt in mala, quae per Gentes illas significabantur, unaquaevis enim gens cum qua filii Israelis bellum gesserunt, significabat aliquod genus mali, tunc per illam gentem puniti sunt: prout, cum prophanarent sancta Ecclesiae per foedas idololatrias, puniti sunt per Assyrios et Chaldaeos, quoniam per Assyriam et Chaldaeam significatur prophanatio sancti: quid per bella cum Philistaeis significatum est, videatur in DOCTRINA NOVAE HIEROSOLYMAE DE FIDE 50-54.
[4] Similia repraesentantur per Bella hodie, ubicunque sunt; omnia enim quae in Mundo naturali fiunt, correspondent spiritualibus in Mundo spirituali, et omnia spiritualia concernunt Ecclesiam. Non scitur in hoc Mundo, quaenam Regna in Orbe Christiano referunt Moabitas et Ammonitas, quaenam Syros et Philistaeos, et quaenam Chaldaeos et Assyrios, et reliquos cum quibus filii Israelis bella gesserunt, at usque sunt qui illos referunt. Sed qualis Ecclesia est in terris, et quaenam mala sunt in quae labitur, et propter quae per bella punitur, prorsus non videri potest in Mundo naturali, quoniam in hoc Mundo solum externa patent, quae non faciunt Ecclesiam, sed videtur in Mundo spirituali, ubi interna, in quibus ipsa Ecclesia est, apparent; ac ibi omnes secundum varios suos status conjunguntur: conflictus horum in Mundo spirituali correspondent bellis, quae utrinque 3a Domino secundum Divinam Ipsius Providentiam correspondenter reguntur.
[5] Quod Bella in Mundo per Divinam Domini Providentiam regantur, spiritualis homo agnoscit, at non naturalis homo; solum cum indicitur festum propter victoriam, quod tunc possit super genubus Deo gratias agere quod victoriam dederit, et quoque paucis vocibus antequam proelium init; at cum redit in se, tunc victoriam vel adscribit Ducis prudentiae, vel alicui consilio aut rei in medio proelio, de quo nihil cogitaverant, ex quo tamen victoria.
[6] Quod Divina Providentia, quae vocatur Fortuna, sit in singularissimis rerum etiam levium, videatur supra 212; si in illis agnoscis Divinam Providentiam, omnino in rebus belli agnosces illam; vocantur etiam successus et res belli feliciter gestae, communi voce Fortuna belli, et haec est Divina Providentia, imprimis in consiliis et meditationibus ducis, tametsi ille tunc et postea suae prudentiae addicaret omnia ejus. Sed hoc faciat si velit, nam in plena libertate cogitandi est pro Divina Providentia et contra illam, imo pro Deo et contra Illum, at sciat quod ne hilum consilii et meditationis sit ab Ipso; influit omne vel a Coelo vel ab inferno, ab inferno ex permissione, a Coelo ex Providentia.
Footnotes:
1 Prima editio: 97;
2 Prima editio: rcconditae
3 Prima editio: utrimque