3652# 从内在含义来看，"那行毁坏可憎的"象征着教会的荒废状态。这种荒废发生在以下情况：当人们不再承认主，因而失去了对主的仁爱与信仰；当人们不再怀有对邻舍的仁义之心；随之也失去了对良善与真理的信仰。当这些现象出现在教会中，特别是在拥有圣言的地方——虽然这种情况可能并未在教义的宣讲中公开显现，但已存在于人们的内心思想中——这就是荒废的状态，而这些现象正是其可憎之处。因此，"看见那行毁坏可憎的"意味着当人们察觉到这些属灵衰败的征兆时。
【2】接下来16-18节阐述了在这种情况下应采取的行动。"先知但以理所说的"在内在含义上象征着众先知的预言。当圣言中提到某位先知的名字时，并非指向这位先知个人，而是指向预言性的圣言本身，因为名字是无法进入天堂的（参1876，1888节）。每位先知都象征着独特的属灵含义，比如"摩西"、"以利亚"和"以利沙"各自象征的含义可在第十八章序言和2762节中找到。特别地，"但以理"象征着所有关于主降临和教会状态的预言，尤其是关于教会最后状态的预言。在先知书中频繁提到荒废的主题：从字面意义上看，这荒废指的是犹太教会和以色列教会的荒废状态；但从内在含义来看，它象征着普遍意义上的教会荒废，也包括当今教会所面临的荒废状态。
【3】"站在圣地上"象征着一切良善与真理的荒废状态。这里的"圣地"象征着仁爱与信仰的状态。"地方"在内在含义上象征着灵性的状态（参2625，2837，3356，3387节）。这种状态之所以称为"圣"，是因为它包含了源于仁爱的良善与由此而生的信仰之真理。在圣言中，"圣”专指这些从主而来的属性，因为主自己就是圣洁本身，是真正的圣所。"读这经的须要会意"这句话特别针对在教会中的人，尤其是那些持守仁爱与信仰的人，他们需要深刻理解并谨慎关注这些教导。这也正是当前讨论的核心主题。
【4】"那时，在犹大的，应当逃到众山上"这段经文具有深刻的属灵含义。在此，"犹大"象征着教会，而信徒逃往山上则象征着人们应当专注仰望主，追求对主的仁爱与对邻舍的仁义。这里的"山"象征着主自己，而"众山"则象征着对主的仁爱以及对邻舍的仁义（参795，796，1430，2722节）。从字面意义来看，这段经文描述的是当耶路撒冷被围困时（如罗马人所做的那样），人们应当逃离城市到山上避难。这一点在《路加福音》中有明确记载：
你们看见耶路撒冷被兵围困，就可知道它成为荒场的日子近了。那时，在犹大的应当逃到山上；在城里的应当出来；在乡下的不要进城。（《路加福音》21:20-21）
【5】关于"耶路撒冷"的含义也遵循相似的解释原则。虽然从字面意义上看是指耶路撒冷这座城市，但从内在意义来看，它象征着主的教会（参402，2117节）。圣经中所有关于犹太人和以色列民的记载，都象征着主在天上的王国和地上的王国（即教会），这一点已经多次得到证实。
因此，从内在意义来看，"耶路撒冷"并非仅仅指代那座城市，"犹大"也不仅仅指代那片土地。这些名称都是用来象征主王国中属天和属灵的事物。为了体现这种象征意义，这些历史事件确实发生了。这种写作方式使圣经能够同时满足人类读者的理解能力，也符合与人同在的天使的理解层次。
这也解释了为什么主要用这种方式讲话。如果采用其他表达方式，就无法适应当时读者的理解能力，也无法同时满足天使的理解需求，这样的话，人类就无法接受，天使也无法理解。
【6】"在房顶上的，不要下来拿家里的东西"这段经文蕴含着深刻的属灵含义。这里的"房顶"象征着人的较高属灵状态，即处于仁义之善的状态；而房子的下部则象征着较低的状态，即关于真理的状态。关于"房屋"的具体含义可参考其它章节（参710，1708，2233，2331，3142，3538节）。
这段经文揭示了教会成员属灵成长的规律：在重生过程中，人为了达到良善的目的而学习真理，因为他对真理的向往是出于对良善的追求。但当重生完成后，人就能直接从真理和良善中行动。一旦达到这种状态，就不应该退回到先前的状态。如果这样做，就会从已经达到的良善的境界退回到对真理的推理中，从而破坏自己的属灵状态。
当人达到真正意愿真理和良善的状态时，一切理性推理都应当停止。此时，人应当从内心的意愿出发，根据良心来思考和行动，而不是像以前那样依赖理性思考。如果重新回到依赖理性思考的状态，就会陷入难以抵御的试探中。这就是"在房顶上的，不要下来拿家里的东西"这句经文所蕴含的深层寓意。
【7】“在田里的，也不要回去取衣裳”象征那些在真理之良善中的人也不应从其良善转向真理的教义。这段经文中的"田地"象征着人在良善状态中的境界（参368，2971，3196，3310，3317，3500，3508节）。"衣裳"或"外衣"则象征着覆盖良善的外在形式，也就是真理的教义，因为教义就像是良善的外在遮盖（参297，1073，2576，3301节）。
这段经文的寓意是：那些已经达到真理之良善境界的人，不应该从这种良善的状态退回到仅仅关注真理教义的层面。显然，这段经文包含着比表面更为深邃的含义，这一点从它是主亲自所说的话这一事实就可以得到印证。
3652.这些话的内义如下：“你们看见那行毁坏可憎的时”表示当教会经历荒凉时，也就是主不再得到承认时的情形，因此表示当对祂的爱与信不复存在之时，以及对邻之仁不复存在，随之对良善与真理的信仰不复存在之时。当这些情形存在于教会，确切地说，存在于圣言所在的地区，也就是内心的思维里，尽管教义挂在嘴上时，就会有“荒凉”，并且刚才所提到的事就是它“那行毁坏可憎的”。所以，“你们看见那行毁坏可憎的时”表示当有人发现这类情形时。在这种情况下，他就要做下面16至18节所吩咐的事。
“先知但以理所说的”在内义上表示先知所说的，因为在圣言中，凡以名字提及先知时，它都不是指这个先知，而是指圣言的整个预言部分。原因在于，名字从来不会进入天堂（参看1876，1888节）。即便如此，此先知的含义仍不同于彼先知的。从18章（2762节）的预言可以看出摩西、以利亚和以利沙的各自含义。不过，“但以理”表示关于主的到来和教会状态的一切预言，在这种情况下，教会的状态是指它的最终状态。先知书大量提到了荒凉，此处但以理书所提到的荒凉在字义上是指犹太和以色列教会的荒凉，但在内义上是指教会大体上的荒凉，因而也指它即将到来的荒凉。
“站在圣地”表示形成良善与真理的一切事物的荒凉。“圣地”是指爱与信的状态，因为“地方”在内义上是指状态（参看2625，2837，3356，3387节）。这种状态的的神圣元素就在于爱之良善和信之真理。在圣言中，“神圣”并不表示别的，因为良善与真理源于主，而主是神圣本身或圣所。“读者须会意”表示那些在教会里的人，尤其接下来所提到的那些拥有爱与信的人要全面透彻地理解这些事。
“在犹太的，应当逃到山上”表示教会成员要将注意力唯独聚焦于主，因而聚焦于对主之爱和对邻之仁。因为“犹太”（Judea）表示教会，如下文所示；而“山”（a mountain）表示主自己，“诸山”（mountains）则表示爱主之爱和对邻之仁（参看795，796，1430，2722节）。根据字义，当耶路撒冷被围困时，如被罗马人围困的情形，他们不要到那城去，而是到山上去，正如路加福音所说的：
你们看见耶路撒冷被军队围困，那时就可以知道她的荒凉近了。那时，在犹太的应当逃到山上，在城中的应当出来，在乡下的不要进城。（路加福音21:20-21）
这同样适用于此处所提及的耶路撒冷，也就是说，字义上所指的是耶路撒冷城，而内义上所指的是主的教会（参看402，2117节）。因为圣言所提到的有关犹太和以色列人的每一个事物都是主在天上的国度和其在地上的国度，也就是教会的代表，这一点已经频繁说明。因此，就内义而言，“耶路撒冷”没有一处用来表示耶路撒冷，“犹太”也没有一处用来表示犹太。如此提及的每一个事物具有这样的性质：它能代表主国度的属天和属灵之物，并且事件的发生是为了代表。因此，圣言是以这样的方式写成的：它既适合阅读它的人来领悟，也适合与此人同在的天使来理解。这也是为何主以同样的方式说话的原因。事实上，如果祂以别的方式说话，那么祂的话就不会适合那些阅读它的人，尤其是当时的人来领悟，也不适合天使的认知。因此，它不会被世人接受，也不会被天使理解。
“在房顶上的，不要下来拿家里的东西”表示那些具有仁之善的人不要求助于那些属于信之教义的事物。在圣言中，“房顶”表示人的高级状态，因而表示他在良善上的状态；而那些在下的事物则表示人的低级状态，因而表示他在真理上的状态，至于何为“房（或家）”，可参看前文（710，1708，2233，2331，3142，3538节）。关于教会成员的状态，情况是这样：他在经历重生期间，为了良善学习真理；因为他拥有为了那良善而对真理的情感。不过，一旦获得重生，他就通过真理和良善行事。他到了这种状态后，就不要回到以前的状态，否则，他就会通过真理推理他所具有的良善，并由此败坏他的状态。因为当一个人处于意愿真理与良善的状态时，一切推理就都停止了，也必须停止了。这时，他通过意愿、因而通过良知思考和行事，而不是像以前那样通过认知。他若再通过认知思考和行事，就会陷入他要在其中屈服的试探。这就是“在房顶上的，不要下来拿家里的东西”所表示的。
“在田里的，也不要回去取衣裳”表示那些具有真理的良善之人不要放弃这类良善，而去求助于真理的教义。在圣言中，“田”就表示人在良善上的这种状态；至于“田”表示什么，可参看前文（368，2971，3196，3310，3317，3500，3508节）。“衣裳”或“外衣”表示包裹良善之物，也就是真理的教义，因为这类教义就像良善的衣裳；至于“衣裳”具有这样的含义，可参看前文（297，1073，2576，3301节）。谁都能看出，这些话所隐含的事物比字面上显现的还要深，因为它们是主自己说的。
Potts(1905-1910) 3652
3652. According to the internal sense, the signification is as now follows. When therefore ye shall see the abomination of desolation;
signifies the devastation of the church, which occurs when the Lord is no longer acknowledged; consequently when there is no love and no faith in Him; also when there is no longer any charity toward the neighbor; and consequently when there is not any faith of good and truth. When this is the case in the church, or rather in the region where the Word is in existence-that is, when men are such in the thoughts of the heart, even if not in the doctrine of their lips-then there is "desolation," and the things just mentioned are its "abomination;" so that the words "when ye shall see the abomination of desolation" signify when anyone observes such things; and what is to be done in such a case is told in what now follows in verses 16 to 18. [2] Which was told of by Daniel the prophet;
in the internal sense signifies by the prophets; for where any prophet is mentioned by name in the Word, it is not the prophet that is meant, but the prophetic Word itself; because names never penetrate into heaven (see n. 1876, 1888); and yet the same is not signified by one prophet as by another. What is signified by "Moses," "Elias," and "Elisha," may be seen in the preface to chapter 18 and in n. 2762; but by "Daniel" is signified everything prophetic concerning the Lord's advent, and concerning the state of the church; in the present case concerning its last state. The subject of devastation is largely treated of in the Prophets, and by it in the sense of the letter is signified the devastation of the Jewish and Israelitish Church, but in the internal sense there is signified the devastation of the church in general, thus also the devastation which is now at hand. [3] Standing in the holy place;
signifies devastation as to all things which are of good and truth; the "holy place" is a state of love and faith (that "place" in the internal sense is state, see above, n. 2625, 2837, 3356, 3387); the holy of this state is the good which is of love, and the derivative truth which is of faith; and nothing else than these is meant by "holy" in the Word, because these things are from the Lord, who is the Holy itself, or the Sanctuary. Let him that readeth understand;
signifies that these things are to be well observed by those who are in the church, especially by those who are in love and faith; who now come to be treated of. [4] Then let them that are in Judea flee into the mountains;
signifies that they who are of the church will not look elsewhere than to the Lord, thus to love to Him, and to charity toward the neighbor (that by "Judea" is signified the church, will be shown below; that by a "mountain" is signified the Lord Himself, but by "mountains" love to Him, and charity toward the neighbor, may be seen above, n. 795, 796, 1430, 2722). According to the sense of the letter the meaning would be that when Jerusalem was besieged, as it came to be by the Romans, then they should not betake themselves thither, but to the mountains, according to what is written in Luke:
When ye see Jerusalem compassed with armies, then know that her devastation is at hand. Then let them that are in Judea flee upon the mountains; and let them that are in the midst of her depart out; and let not them that are in the regions enter therein (Luke 21:20-21);
[5] but in this passage the case is the same with Jerusalem, namely, that in the sense of the letter it is Jerusalem which is understood, while in the internal sense it is the Lord's church (see n. 402, 2117); for each and all of the things recorded in the Word concerning the Jewish and Israelitish people are representative of the Lord's kingdom in the heavens, and of His kingdom on earth; that is, of the church, as has been often shown. Hence it is that by "Jerusalem" in the internal sense is nowhere meant Jerusalem, nor by "Judea," Judea. But these matters were of such a nature as to be capable of representing the celestial and spiritual things of the Lord's kingdom, and the events took place for the sake of the representation. In this way the Word could be so written as to be adapted to the apprehension of the man who should read it, and also to the understanding of the angels who are with the man. This likewise was the reason why the Lord spoke in the same manner; for had He spoken otherwise, His Word would not have been adapted to the understanding of those who read it, especially at that time; nor to the understanding of the angels; thus it would neither have been received by man, nor understood by the angels. [6] Let him that is upon the housetop not go down to take anything out of his house;
signifies that such as are in the good of charity should not betake themselves to those things which belong to doctrinal matters of faith. In the Word the "housetop" signifies the higher state of man, thus his state as to good; but those things which are below it signify the lower state of man, thus his state as to truth (n. 710, 1708, 2233, 2234, 3142, 3538). As regards the state of a man of the church, the case is this: While he is being regenerated he learns truths for the sake of good, for he has the affection of truth on this account; but after he has been regenerated he acts from truth and good. After the man has arrived at this state he ought not to betake himself to his former state, for if he should do this he would reason from truth concerning the good in which he is, and would thereby pervert his state, for all reasoning ceases, and ought to cease, when a man is in a state to will what is true and good; for he then thinks and acts from the will, consequently from conscience, and not as before from the understanding; and if he should again think and act from this, he would fall into temptations in which he would succumb. This then is what is signified by "Let him that is upon the housetop not go down to take anything out of his house." [7] And let him that is in the field not return back to take his garment;
(that is, his tunic), signifies that such as are in the good of truth should not betake themselves from the good thereof to what is doctrinal of truth. In the Word a "field" signifies this state of man in respect to good (what is meant by "field" may be seen above, n. 368, 2971, 3196, 3310, 3317, 3500, 3508); and a "garment" or "tunic" signifies that which clothes good, that is, what is doctrinal of truth, for this is as clothing to good (that a "garment" has this signification may be seen above, n. 297, 1073, 2576, 3301). Everyone can see that in these words deeper things are hidden than those which appear in the letter, for they were spoken by the Lord Himself.
Elliott(1983-1999) 3652
3652. The internal sense of these words is as follows:
When therefore you see the abomination of desolation means when the Church has undergone vastation, which is the situation when the Lord is acknowledged no longer, and therefore when there is no love of Him nor any belief in Him; also when there is no longer any charity towards the neighbour nor consequently any belief in what is good and true. When these conditions exist in the Church, or rather in the area where the Word is, that is to say, in the thoughts of the heart though not in the doctrine on the lips, it is a case of desolation, and the circumstances that have just been mentioned constitute 'the abomination of that desolation'. Consequently 'when you see the abomination of desolation' means when anyone witnesses such conditions. And what he is to do when he does witness them follows in verses 16-18.
[2] Spoken of by the prophet Daniel means, in the internal sense, spoken of by the Prophets, for when any prophet is mentioned by name in the Word it is not simply that prophet who is meant but the whole prophetical part of the Word, the reason being that names do not ever come through into heaven, 1876, 1888. Even so, one prophet does not have the same meaning as another. For what Moses, Elijah and Elisha mean, see the Preface to Chapter 18, and 2762. By 'Daniel' however is meant every prophetical statement concerning the Lord's coming and the state of the Church, in this case its final state. Much reference is made in the Prophets to vastation, and by the reference to it here in Daniel is meant in the sense of the letter the vastation of the Jewish and Israelitish Church, but in the internal sense the vastation of the Church in general, and thus also the vastation of it which is now at hand.
[3] Standing in the holy place means a vastation involving everything that forms part of what is good and true. 'The holy place' is a state of love and faith, for by 'a place' in the internal sense is meant a state, see 2625, 2837, 3356, 3387. The 'holy' element of that state consists in the good of love and in the truth of faith grounded in this. Nothing else is meant in the Word by the expression 'holy', for goodness and truth originate in the Lord, who is Holiness itself or the Sanctuary.
Let him who is reading this take note means that these matters are to be thoroughly understood by those within the Church, especially by those who have love and faith, to whom the present words refer.
[4] Then let those who are in Judea flee into the mountains means that members of the Church are to fix their attention solely on the Lord and so on love to Him and on charity towards the neighbour. For 'Judea' means the Church, as will be shown below, while 'a mountain' means the Lord Himself but 'the mountains' love to Him and charity towards the neighbour, see 795, 796, 1430, 2722. According to the sense of the letter when Jerusalem was besieged, as was done by the Romans, they were not to resort to that city but to go onto the mountains, according to the following in Luke,
When you see Jerusalem surrounded by armies, then know that its devastation is near. Then let those who are in Judea flee onto the mountains, and let those who are in the midst of ita depart, but those who are out in the country let them not enter it. Luke 21:20, 21.
[5] The same applies to this reference to Jerusalem; that is to say, in the sense of the letter it is the city of Jerusalem that is meant, but in the internal sense the Lord's Church, see 402, 2117. For every single thing mentioned in the Word concerning the Jewish and Israelitish people is representative of the Lord's kingdom in heaven and of the Lord's kingdom on earth, which is the Church, as has been shown often. Consequently nowhere in the internal sense is 'Jerusalem' used to mean Jerusalem, or 'Judea' to mean Judea. But every single thing so mentioned was such that by means of it the celestial and spiritual things of the Lord's kingdom were able to be represented. It was for the sake of what they represented that the events which have been recorded took place. Thus the Word was able to be written in such a way that it lay both within the mental grasp of people reading it, and within the understanding of angels who were present with them. This was also the reason why the Lord spoke in a similar way. Indeed if He had spoken in any other way it would not have come within the mental grasp of those reading it, especially at that time, nor simultaneously within the angels' power of understanding. Thus it would not have been accepted by man, nor understood by angels.
[6] Let him who is on the roof of the house not go down to take anything out of his house means that those in whom the good of charity is present should not therefore resort to matters of doctrine concerning faith. 'The roof of the house' in the Word means a person's higher state, and so his state as regards good, whereas what is below means a person's lower state, and so his state as regards truth. For what 'house' is, see 710, 1708, 2233, 2331, 3142, 3538. With regard to the state of a member of the Church, while he is undergoing regeneration he is at that time learning truth for the sake of good; for he possesses an affection for truth for the sake of that good. But once he has been regenerated truth and good are the basis of his actions. Once he has reached this state he ought not to go back to the previous state, for if he did he would then reason from truth about the good which is present with him and in so doing would pervert his present state. For all reasoning does and must come to an end when a person's state is one in which he wills what is true and good, for in that case the will and therefore conscience are the source of his thought and action, and not the understanding, as it had been previously. If he went back to the understanding as the source of his thought and action he would encounter temptations in which he would go under. These are the considerations meant by the statement 'let him who is on the roof of the house not go down to take anything out of his house'.
[7] And let him who is in the field not turn back to get his clothing (or tunic) means that neither should those in whom good that resides in truth is present forsake such good and resort to doctrine concerning truth. 'The field' in the Word means this state of man as regards good; for what 'field' means, see 368, 2971, 3196, 3310, 3317, 3500, 3508. And 'clothing' or tunic means that which clothes good, namely doctrine concerning truth, such being like clothing for good; for 'clothing' has that meaning, see 297, 1073, 2576, 3301. Anyone may see that deeper things lie concealed in these words than are visible in the letter; for the Lord Himself spoke them.
Latin(1748-1756) 3652
3652. Secundum sensum internum haec ita se habent: `Cum ergo videritis abominationem desolationis' significat Ecclesiae vastationem, quae tunc est cum Dominus non amplius agnoscitur, proinde cum nullus amor et nulla fides in Ipsum; tum quando non amplius aliqua charitas erga proximum; et consequenter cum non aliqua fides boni et veri; cum haec sunt in Ecclesia, seu potius in tractu ubi Verbum, nempe in cogitatis cordis tametsi non in doctrina oris, tunc est desolatio, et illa quae dicta, sunt (t)ejus abominatio; inde `cum videritis abominationem desolationis' est cum aliquas talia observat; [2] quid tunc faciendum, sequitur vers. 16- 18. `Dictam a Daniele propheta' significat in sensu interno, a prophetis; nam ubi aliquis propheta nomine suo in Verbo nominatur, non est is propheta qui intelligitur, sed ipsum Verbum propheticum, quia nomina nusquam in caelum penetrant, n. 1876, 1888; verum per unum prophetam non simile significatur quod per alium; quid per Mosen, {1}Eliam et Elisaeum, videatur in praefat. ad cap. xviii; et n. 2762; per `Danielem' autem significatur omne propheticum de Adventu Domini et de Ecclesiae statu, hic de ejus statu ultimo; de vastatione multum agitur apud Prophetas, et per illam ibi in sensu litterae significatur vastatio Ecclesiae Judaicae et Israeliticae, sed in sensu interno vastatio Ecclesiae in communi, ita quoque vastatio quae nunc adest. [3] `Stantem' in loco sancto' significat vastationem quoad omnia quae boni et veri sunt; locus sanctus est status amoris et fidei; quod `locus' sit status in sensu interno, videatur n. 2625, 2837, 3356, 3387; `sanctum' illius status est bonum quod est amoris et inde verum quod fidei; non aliud intelligitur per sanctum in Verbo, quia illa a Domino, Qui Ipsum Sanctum seu Sanctuarium est. `Qui legit, animadvertat' significat quod haec ab illis probe observanda sint qui in Ecclesia sunt, imprimis ab illis qui in amore et fide, de quibus nunc agitur. [4] `Tunc qui in Judaea, (x)fugiant in montes' significat quod illi qui ab Ecclesia, non aliunde spectabunt quam ad Dominum, ita ad amorem in Ipsum, et ad charitatem erga proximum; quod per `Judaeam' {2}significetur Ecclesia, {3}ostendetur infra; quod per `montem' Ipse Dominus, at per `montes' amor in Ipsum et charitas erga proximum, videatur n. 795, 796, 1430, 2722; secundum sensum litterae foret quod cum obsideretur Hierosolyma, sicut factum a Romanis, tunc non conferrent se illuc sed super montes, secundum illa apud Lucam, Quando videritis circumdatam ab exercitibus Hierosolymam, tunc scite quod prope sit devastatio, tunc qui in Judaea, fugiunto super montes, et qui in medio ejus, exeunto, qui vero in regionibus ne ingrediantur in eam, xxi 20, 21;[5] sed per `Hierosolymam' ibi similiter se habet, quod nempe in sensu litterae sit Hierosolyma quae intelligitur, sed in sensu interno Ecclesia Domini, videatur n. 402, 2117; omnia enim et singula quae in Verbo de populo Judaico et Israelitico memorantur, sunt repraesentativa regni Domini in caelis, et regni Domini in terris, hoc est, Ecclesiae, ut saepius ostensum; inde est quod per `Hierosolymam' in sensu interno nullibi Hierosolyma intelligatur, nec per `Judaeam' Judaea; sed fuerunt talia per quae repraesentari potuerunt caelestia et spiritualia regni Domini; utque repraesentarent, etiam facta sunt; ita Verbum potuit scribi quod esset secundum captum hominis qui legeret, et secundum intellectum angelorum qui apud hominem; haec etiam causa fuit quod Dominus similiter locutus; si enim aliter, non adaequatum fuisset captui legentium imprimis tunc temporis, nec simul intellectui angelorum, ita non receptum ab homine, {4}nec intellectum ab angelis. [6] `Qui super tecto domus, ne descendat ad tollendum quid e domo sua' significat quod qui in bono charitatis sunt, non inde se conferrent ad illa quae sunt doctrinalium fidei; `tectum domus' in Verbo significat statum hominis superiorem, ita statum ejus quoad bonum; quae autem infra, significant statum hominis inferiorem, ita statum quoad verum: quid `domus,' videatur n. 710, 1708, 2233, (x)2331, 3142, 3538; cum statu hominis Ecclesiae se ita habet: cum is regeneratur, tunc verum discit propter bonum, est enim ei affectio veri propter illud; at postquam regeneratus est, tunc agit ex vero et bono; postquam ad hunc statum pervenit, tunc non conferre se debet ad statum priorem, nam si id faceret, de bono in quo est, ex vero ratiocinaretur, et sic statum suum perverteret; omnis enim ratiocinatio cessat, ac cessare debet, quando homo in statu est velle verum et bonum, tunc enim ex voluntate, proinde ex conscientia, cogitat et agit, et non ex intellectu, ut prius; si ex hoc iterum, incideret in tentationes {5}in quibus succumberet; haec sunt quae significantur per quod `qui super tecto domus, ne descendat ad tollendum quid e domo sua.' [7] `Et qui in agro, ne revertatur retro ad accipiendum vestem suam' seu tunicam significat quod qui in bono veri nec {6}conferrent se a bono ejus ad doctrinale veri; `ager' in Verbo significat illum statum hominis quoad bonum; quid `ager,' videatur n. 368, 2971, 3196, 3310, 3317, 3500, 3508; et `vestis seu tunica' significat id quod bonum investit, hoc est, doctrinale veri, nam hoc est sicut vestis bono; quod `vestis' id sit, videatur n. 297, 1073, 2576, 3301. Quisque videre potest quod altiora hic recondita lateant quam apparent in littera; Ipse enim Dominus illa locutus est. @1 et Eliam$ @2 i in sensu interno$ @3 sequitur; et$ @4 et perceptum$ @5 et$ @6 conferent$