4151# "雅各不知道拉结偷了它们”象征这些真理属于内在真理的情感。这一含义可从两方面得到证实：首先，"拉结"象征内在真理的情感（参3758，3782，3793，3819节）；其次，"偷"象征着取走珍贵和神圣之物（参4112，4113，4133节）。
先前我们讲到"拉结偷了拉班的特拉芬（teraphim，一种用于求问神明的神像）"象征着拉班所代表的状态在真理方面发生了改变（参4111节）。这种状态的改变在本节和后续经文中得到更详细的描述。这种改变发生的原因是：当拉班所代表的良善与雅各的良善分离后，前者进入了一个新的状态。具体来说，当两种良善结合时，这些真理看似属于拉班，但在分离之后，这些真理被感知为似乎被拿走了。这就解释了为什么拉班会为此抱怨，并在帐篷中搜寻却一无所获。因为这些由"特拉芬"在正面意义上所象征的真理（参4111节）本就不属于拉班，而是属于拉结所代表的真理之情感。
【2】这些现象的本质唯有通过观察来生所发生的事才能确知。在来生，靠近人所发生的事物会让人感觉仿佛就发生在自己里面。来生的灵的情况也几乎如此：那些处于中间良善中的灵群，当他们与天使同在时，天使所拥有的真理和良善会完全显现为似乎是他们自己的，他们甚至认为不可能是其它情况。然而一旦他们与天使分开，就会意识到事实并非如此，因而抱怨说这些真理和良善被那些曾与他们同在的存在带走了。这就是在此处及随后经文的内在意义中，"特拉芬"所象征的含义。
【3】总的原则是这样的：没有任何人拥有属于自己的良善和真理，所有的良善和真理都是从主流入的，无论是直接流入还是通过天使的群体间接流入。然而这些良善和真理仍会显现为似乎是人自己的。这种显现的目的是为了让这些能被人据为己有，直到他逐渐进入一个状态：先是知道，继而承认，最终相信这一切不是出于自己而是来自主。从圣言中我们知道，因此在基督教世界中也普遍认知：一切良善和真理都来自主，人本身没有任何良善。事实上，源自圣言的教会教义明确指出，人甚至不能凭自己努力行善，因此也不能自发地产生良善的意愿，更不能付诸行动，因为行善必须源于对良善的意愿。同样，一切信仰也都来自主，若不是通过主的流入，人连最微小的信仰也无法拥有。
【4】这些都是教会教义所指示的，也是讲道所教导的。然而很少人，确实是极少人相信事实确实如此。这一点可以从人们普遍认为生命的一切都存在于自身之中，而几乎没有人认识到生命是流入的这一现实看出来。人的一切生命都在于能够思考和意愿的能力，如果失去了思考和意愿的能力，就不会留存任何生命。生命的最本质就在于思考良善和意愿良善，以及思考真理并愿意接受所思考的真理。根据源自圣言的教义，这一切不是属于人的而是属于主的，是从主经由天堂流入的。因此，那些具有判断力并能够进行反思的人应当能够得出这样的结论：一切生命都是流入的。
【5】关于邪恶和伪谬的情况也是类似的。根据源自圣言的教义，魔鬼不断地试图诱惑人，不断地向人灌输邪恶。因此当有人犯下重大过错时，人们就说他让自己被魔鬼诱惑了。这种说法确实是真实的，但很少有人，如果有的话，真正相信这一点。正如所有的良善和真理都来自主一样，所有的邪恶和伪谬都来自地狱，也就是来自魔鬼，因为地狱就是魔鬼。由此我们也可以明白，就像所有的良善和真理都是流入的一样，所有的邪恶和伪谬也都是流入的，包括思考邪恶和意愿邪恶。既然这些也都是流入的，那些具有判断力并能够进行反思的人就应当能够得出这样的结论：尽管生命看似存在于人的里面，但实际上一切生命都是流入的。
【6】这一真理已经多次向那些最近从世界进入来生的灵显明了。然而，他们中有些人说，如果所有的邪恶和伪谬都是流入的，那么就不应该将任何邪恶和伪谬归咎于他们，他们也就不该承担责任，因为这些都来自外部。但他们收到的回应是：他们之所以将这些归为己有，是因为他们相信自己的思维和意愿都来自自己。如果他们相信事物的真实情况，他们就不会将这些归为己有。因为那样他们也会相信所有的良善和真理都来自主，而如果他们这样相信，他们就会让自己被主引导，从而处于一个完全不同的状态。这样，即使邪恶进入他们的思维和意愿，也不会影响他们，因为从他们里面出来的不会是邪恶而是良善。正如主在福音书中所说的：
从外面进去的不能污秽人，惟有从里面出来的乃能污秽人。（《马可福音》7:15）
【7】许多人能够知道这个真理，但很少有人真正相信它。即使那些邪恶的人也能够理解这一点，但他们仍然不愿相信。这是因为他们执着于活在自我中，而且他们如此热爱这种状态，以至于当有人向他们证明一切都是流入的时候，他们就会陷入焦虑，极力恳求允许他们继续活在自我中。他们认为如果失去了这种自我，他们就无法继续生存。令人惊讶的是，即使是那些已经知道这个真理的人也持有这样的信念。
这些解释的目的是为了让人们理解处于中介良善状态的灵群的特性：当他们与其它群体结合时，以及当他们与其它群体分离时的情况。特别是当他们与其它群体结合时，他们会认为良善和真理是属于他们自己的，尽管实际上这些并不是他们自己的。
4151.“原来雅各不知道拉结偷了它们”表它们属于对内层真理的情感。这从“拉结”的代表，以及“偷”的含义清楚可知：“拉结”是指对内层真理的情感（参看3758，3782，3793，3819节）；“偷”是指夺走被珍视和神圣之物（参看4112，4113，4133节）。拉结偷了家中的神像，或拉班的神明表示就真理而言，“拉班”所代表的状态改变（参看4111节）；此处和下文会进一步描述状态的这种改变；因为当“拉班”所代表的良善与“雅各”所表示的良善分离，因而通过这种分离进入另一种状态时，这种改变就会发生。因为当这两种良善结合在一起时，这些真理在他看来就是他自己的，而如今却感觉它们好像被夺走了一样。这就是为何拉班因家中神像而抱怨，又为何搜查帐棚，却没有搜到的原因。因为由正面意义上的“家中神像”所表示的真理（4111节）并不是他的，而是属于“拉结”所表示的对真理的情感。
此中情形若不通过来世所发生的事，就无法看明白。因为在今世之人身边发生在来世的事在他看来就好像发生在他里面；这种情形在来世的灵人身上几乎是一样的。当处于居间或中间良善的灵人社群与天使在一起时，他们就觉得属于天使的真理与良善仿佛是他们的；事实上，他们也没有别的意识。但当他们分离时，他们就感觉这不是事实；于是，就怨声载道，以为这些良善与真理被与他们同在的天使从他们那里被夺走了。这就是本节和接下来的几节关于家中神像所讲述的事在内义上所表示的。
一般来说，情况是这样：没有哪个人拥有的良善或真理是他自己的，一切良善与真理皆从主流入，既直接流入，也间接经由天使社群流入。然而，表面上看，那良善或真理似乎是人的，这是为了叫它们能转让给人，成为他自己的，直到他进入这样一种状态：他能知道，然后承认，最终相信它们不是他的，而是主的。从圣言并在基督教界众所周知的是，一切良善和一切真理都源自主，根本没有任何良善来自人。事实上，取自圣言的教会教义宣称人凭自己甚至不能争取良善，因而不能意愿它，结果不能行出它，因为行善源于意愿善。它们还宣称，信的全部皆从主而得；以致若非它从主流入，人根本不可能拥有一丝信。
这些观念都是教会的教义所宣称的，也是布道所教导的。但很少人，甚至罕有人真正相信它们；这一点从以下事实可以看出来：人们以为一切生命天生就存在于他们自己里面，几乎不会想到生命是流入的。人的全部生命就在于思想并意愿的能力，因为如果思想和意愿的能力被拿走，生命就毫无存留了。生命的真正本质就在于思想并意愿良善，还在于思想真理，并意愿我们视之为真理的事。由于根据取自圣言的教义，这些能力不是人的，而是主的，它们从主经由天堂流入，故但凡有点判断力，并能反思的人都能从这一事实得出以下结论：一切生命都是流入的。
邪恶与虚假的情形也一样。根据取自圣言的教义，魔鬼不断试图迷惑人，将他引入歧途，并不断激发邪恶，将邪恶注入他里面。因此，当有人犯了大罪时，可以说是他允许魔鬼迷惑他，将他引入歧途。这也是一个真相，尽管很少有人相信。因为正如一切良善与真理皆出自主，一切邪恶与虚假皆出自地狱，也就是出自魔鬼，地狱就是魔鬼。由此也可以看出，正如一切良善与真理都是流入的，一切邪恶与虚假也是流入的，因此对邪恶的一切思维和意愿同样是流入的。由于这些也是流入的，所以但凡有点判断力并能反思的人都能得出这个结论：一切生命都是流入的，尽管表面上看，它似乎天生就在人里面。
这一事实被反复证明给刚从尘世进入来世的灵人们。但其中一些灵人却说，既然一切邪恶与虚假也是流入的，那么邪恶或虚假根本不能归因于他们，他们并无过错，因为这类邪恶或虚假出自另外一个源头。不过，他们得到的答复是：他们因相信他们凭自己思想和意愿而已经将那邪恶与虚假变成自己的人。然而，他们若早就相信事情的真相，就不会将那邪恶与虚假变成自己的。因为在这种情况下，他们就会相信一切良善与真理皆出自主；他们若相信这一事实，就会允许自己被主引领，因而他们的状态就会变得完全不同。在这种情况下，进入其思维和意愿的邪恶就不会对他们造成影响了；也就是说，从他们里面出来的不再是邪恶，而是良善；因为照主在马克福音（7:15）中的话说“从外面进入的，不能污秽人；惟有从里面出来的，乃能污秽人”。
许多人知道这一点，但很少有人相信。甚至那些恶人也知道，只是仍旧不相信，因为他们更喜欢自己的想法，并且喜欢到这种地步：当向他们证明一切都是流入的时，他们便陷入焦虑，强烈要求允许他们照自己的想法去生活，声称如果这一切从他们那里被夺走，他们就无法再继续活下去。这就是那些知道之人的信仰。之所以阐述这些事，是为了叫人们知道，那些处于居间或中间良善的灵人社群在与其他结合时是何情形，在与他们分离时又是何情形。也就是说，当与其他人结合时，他们没有意识到良善与真理不是他们自己的；而事实上，它们的确不是他们的。
Potts(1905-1910) 4151
4151. And Jacob knew not that Rachel had stolen them. That this signified that they were of the affection of interior truth, is evident from the representation of Rachel, as being the affection of interior truth (see n. 3758, 3782, 3793, 3819); and from the signification of "stealing," as being to take away that which is dear and holy (see n. 4112, 4113, 4133). By Rachel stealing the teraphim, or Laban's gods, as narrated above, was signified the change of state represented by Laban as to truth (see n. 4111); and here and in what follows, this change of state is further described, as resulting from the fact that after the good represented by Laban had been separated from the good which is "Jacob," it came through this separation into another state; for those truths which when the goods had been conjoined had appeared to the good represented by Laban as its own, were now perceived as if they had been taken away. This is the reason why Laban made complaint concerning them, and why he searched in the tents and did not find anything. For the truths signified by the teraphim in a good sense (n. 4111), were not his, but belonged to the affection of truth which is "Rachel." [2] How the case herein is cannot be seen except from what happens in the other life; for the things which there happen near a man appear to him as if they were in him; and the case is nearly the same with the spirits in the other life. When societies of spirits which are in mediate good are in company with angels, it then appears to them exactly as if the truths and goods which belong to the angels are theirs, and indeed they know no otherwise. But when they are separated, they then perceive that this is not the case; and they therefore complain, as believing them to be taken away by those in whose company they have been. This is what is here signified in the internal sense by what is narrated concerning the teraphim. [3] Speaking generally, the case is that no one ever has good and truth which is his own, but all good and truth flow in from the Lord, both immediately, and also mediately through angelic societies; and yet it appears as if the good and truth were the man's, to the intent that they may be appropriated to him, until he comes into a state to know, and then to acknowledge, and at last to believe, that they are not his, but the Lord's. Moreover it is known from the Word, and thereby in the Christian world, that all good and truth are from the Lord, and that nothing of good is from man; nay, the doctrinals of the church which are from the Word declare that man cannot even strive after good of himself, and thus cannot will it, and therefore cannot do it-for doing good is from willing good-and that all faith also is from the Lord; so that a man can have no faith at all unless it flows in from the Lord. [4] These things are declared by the doctrinals of the church, and are taught by preachings. But that few, nay, very few, believe it to be so, may be seen from the fact that they suppose all life to be in themselves, and scarcely any think that life flows in. All man's life consists in the faculty of being able to think and of being able to will; for if the faculty of thinking and willing is taken away, nothing of life remains. And the veriest life consists in thinking good and willing good, and also in thinking truth, and in willing that which we think to be true. As it is in accordance with the doctrinals of the church which are from the Word that these things are not of man, but of the Lord, and that they flow in from the Lord through heaven, those who possess any judgment and are able to reflect, might conclude therefrom that all life flows in. [5] The same is the case with evil and falsity. According to the doctrinals from the Word, the devil is continually endeavoring to seduce man, and is continually inspiring evil; and therefore when anyone commits a great crime; it is said that he has suffered himself to be led astray by the devil. And this is the real fact, although few if any believe it; for as all good and truth are from the Lord, so all evil and falsity are from hell, that is, from the devil, for hell is the devil. From this we can also see that as all good and truth flow in, so also do all evil and falsity, and consequently also all the thinking and willing of evil. As these also flow in, all who have any judgment and are able to reflect, can infer that all life flows in, although it appears as if it were in man. [6] That this is the case has frequently been shown to spirits who had come recently from the world into the other life. But some of them have said that if all evil and falsity also flow in, nothing of evil and falsity can be attributed to them, and they are not in fault, because these come from another source. But they received for answer that they had appropriated evil and falsity by believing that they think and will of themselves; whereas if they had believed as the case really is, they would not then have appropriated the evil and falsity, for they would have believed all good and truth to be from the Lord; and if they had believed this, they would have suffered themselves to be led by the Lord, and therefore would have been in a different state; and then the evil which entered into their thought and will would not have affected them, because not evil but good would have gone out of them; for it is not the things that enter in, but those which go out that affect us; according to the Lord's words in Mark 7:15. [7] Many can know this, but few believe it. Even those who are evil can know, but still not believe it, for they desire to be in what is their own, and they love this to such a degree that when they are shown that everything flows in, they come into anxiety and urgently entreat that they may be permitted to live in what is their own, insisting that if this should be taken away from them, they could live no longer. Such is the belief even of those who know. These things have been said in order that it may be known how the case is with societies of spirits which are in mediate good, when they are conjoined with others and when they are separated from them; namely, that when they are conjoined, they know no otherwise than that the goods and truths are their own, although they are not theirs.
Elliott(1983-1999) 4151
4151. 'And Jacob did not know that Rachel had stolen them' means that they belonged to the affection for interior truth. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with in 3758, 3782, 3793, 3819, and from the meaning of 'stealing' as taking away that which is cherished and holy, dealt with in 4112, 4113, 4133. It was stated above that Rachel's stealing the teraphim or Laban's gods meant a change as regards truth of the state represented by 'Laban', see 4111. That change of state is described further still in this verse and in those immediately following; for the change came about when the good represented by 'Laban' had been separated from the good meant by 'Jacob' and so through that separation passed into a different state. For the truths that had appeared to him to be his own when the two kinds of good were joined together were regarded in such a way that it seemed as though they had been taken away. This is the reason why Laban complained bitterly about the teraphim, and why he searched the tents for them, though he did not find them. For the truths which in the good sense are meant by 'the teraphim', 4111, were not his but belonged to the affection for truth meant by 'Rachel'.
[2] These matters cannot be made plain except from things that take place in the next life. For things taking place in the next life near a person in this life seem to him to occur within him. And virtually the same is so with spirits in the next life. When communities of spirits which are governed by intermediate good are in association with angels it seems to them, altogether so, as though they possessed as their own the truths and goods which are the angels'; indeed those spirits are not aware of them being anything other than their own. But when they are separated they then realize that this is not true. They too therefore complain bitterly, believing that those goods and truths have been taken away from them by the angels with whom they have been in association. These are the considerations that are meant in the internal sense by 'teraphim' in this verse and those immediately following.
[3] In general the situation is that no one ever possesses good or truth that is his own but that all good and truth flow in from the Lord, doing so both immediately and through angelic communities serving as intermediaries. Nevertheless it seems as though that good or truth is his own, and the reason for this is that these may be made over to him as his own until the time when he enters that state in which he may know, then acknowledge, and at length believe that they are not his but the Lord's. It is also well known from the Word and thereby in the Christian world that all good and all truth are derived from the Lord and nothing good at all from man. indeed the teachings of the Church which are drawn from the Word declare that of himself man cannot even strive after good and so cannot will it, and as a consequence cannot do it, since the doing of good springs from the willing of it. They also declare that the whole of faith is received from the Lord, so that man cannot have the smallest measure of belief unless it flows in from the Lord.
[4] These ideas are declared in the teachings of the Church and are taught in sermons. But few, indeed very few people, really believe them, as is proven by their presumption that life in its entirety exists inherently within themselves, and by the fact that scarcely any believe that life is something inflowing. Man's life in its entirety consists in being able to think and being able to will, for if that ability to think and to will is taken away no life remains at all. And the very essence of life consists in his thinking what is good and willing what is good, and also in his thinking what is true and willing that which he thinks is true. Since these abilities, according to teachings from the Word, are not man's but the Lord's and they flow in from the Lord by way of heaven, people who have any power of judgement and who are capable of reflecting could from this fact deduce that life in its entirety is something which inflows.
[5] The same applies to evil and falsity. According to teachings drawn from the Word the devil is constantly trying to lead man astray and constantly breathing evil into him. This also is why, when anyone has committed a serious crime, it is said that he has allowed the devil to lead him astray. This again is the truth and yet few if any believe it. For just as all good and truth come from the Lord, so all evil and falsity come from hell, that is, from the devil - hell being the devil. This also shows that just as all good and truth are things that flow in, so too are all evil and falsity, and as a consequence every thought of evil or willing of it flows in too. Since these too are things that flow in, those who have any power of judgement and reflection may deduce that life is something which flows in, though it seems to exist inherently in man.
[6] The truth of this has been demonstrated on many occasions to spirits who had recently arrived in the next life from the world. But some of them have said, If all evil or falsity too is something that flows in, then no evil or falsity at all can be attributed to them and they are free from blame since such evil or falsity comes from somewhere else. But they were told in reply that they had made that evil and falsity their own through their belief that when they had thought or willed anything they had acted independently, by themselves. Yet if that which is truly so had been believed by them they would not then have made that evil and falsity their own. For in that case they would have believed also that all good and truth come from the Lord; and if they had believed this, they would have allowed themselves to be led by the Lord and so their state would have been different. In that case also the evil which had entered their thought and will would have had no effect on them; that is to say, evil would not have come out of them but good, since, according to the Lord's words in Mark 7:15, it is not the things going in which affect a person but those coming out of him.
[7] Many are able to know this but few believe it. Even those who are evil can do so, but they still do not believe it since they prefer their own ideas, which they love to such an extent that when it is demonstrated to them that everything is such that it flows in they become worried and demand fiercely that they be allowed to live according to their own ideas, saying that if these are taken away from them they could not go on living. Such is the belief even of people who do know. These matters have been stated so that people might know what it is like with those communities of spirits which are governed by intermediate good, both when they are joined to others and when they are separated from them. That is to say, when joined to others they are not aware of the goods and truths being anything other than their own, when in fact they are not theirs.
Latin(1748-1756) 4151
4151. `Et non scivit Jacob quod Rachel furata illos': quod significet quod affectionis veri interioris essent, constat ex repraesentatione `Rachelis' quod sit affectio veri interioris, de qua n. 3758, 3782, 3793, 3819; et a significatione `furari' quod sit auferre quod carum et sanctum est, de qua n. 4112, 4113, 4133;supra per quod `Rachel furata teraphim seu deos Labanis' significata est mutatio status per `Laban' repraesentati quoad verum, videatur n. 4111; mutatio illa status hic et in nunc sequentibus ulterius describitur, quae inde fuit quod bonum per `Labanem' repraesentatum postquam separatum a bono quod `Jacob,' in alium statum per separationem venit; vera enim quae apparuerunt ei ut sua, {1} quando bona conjuncta fuerunt, {2} appercepta sunt quasi ablata; haec causa est quod Laban de illis conquestus, et quod in tentoriis scrutatus {3}, et non invenerit; vera enim quae per `teraphim' in bono sensu significantur, n. 4111, non fuerunt ejus, sed affectionis veri quae est Rachel. [2] Haec quomodo se habent, nec constare potest nisi ex illis quae contingunt in altera vita; quae enim ibi contingunt prope hominem, illa apparent homini sicut in illo; paene similiter se habet cum spiritibus in altera vita; societates spirituum quae in bono medio sunt, cum in societate sunt cum angelis, tunc apparet illis prorsus quasi vera et bona quae angelorum sunt, sint sua, immo nec aliter sciunt; at cum separantur, tunc appercipiunt quod non ita sit; quapropter etiam conqueruntur, credentes quod ablata ab illis cum quibus in societate fuerunt; haec sunt quae significantur in sensu interno hic [et] in mox sequentibus per `teraphim.' In genere se ita habet quod nusquam alicui sit {4} bonum et verum quod suum est, sed quod omne bonum et verum influat a Domino, tam immediate quam mediate per societates angelicas, sed quod usque appareat sicut bonum et verum sit suum; et hoc ex causa ut illa approprientur homini, usque dum in illum statum venit {5} ut sciat, dein {6} agnoscat, et tandem {7} credat, quod non ejus sint, sed {8} Domini; notum etiam est ex Verbo et inde in orbe Christiano quod omne bonum et omne verum sit a Domino et quod nihil boni sit ab homine; immo doctrinalia (o)Ecclesiae quae ex Verbo, dictant quod homo ne quidem conari possit bonum a se, ita non velle, proinde non facere, nam facere bonum est ex velle bonum, et quoque quod omne fidei sit a Domino, sic ut homo ne minimum credere possit nisi hoc influat a Domino; [4] haec dictant {9} doctrinalia Ecclesiae, et haec (t)docent praedicationes; sed quod pauci, immo paucissimi, credant quod ita se habeat, constare potest ex eo quod autument omne vitae esse in se, et vix aliqui quod vita influat; omne vitae hominis consistit in facultate quod cogitare (o)possit et quod velle possit, si (o)enim facultas cogitandi et volendi aufertur, nihil vitae remanet; et ipsissimum vitae consistit in cogitare bonum et velle bonum, tum in cogitare verum, et velle id quod cogitat verum esse; cum haec secundum doctrinalia quae ex Verbo, non hominis sunt sed Domini, et quod influant a Domino per caelum, inde potuissent illi qui aliquo judicio pollent et qui reflectere possunt, concludere quod omne vitae influat: [5] similiter se habet cum malo et falso; secundum doctrinalia quae ex Verbo, est quod diabolus continue conetur seducere hominem et quod continue insufflet malum;
inde etiam dicitur cum aliquis grande facinus commisit, quod se passus sit seduci a diabolo; hoc quoque verum est, sed usque pauci si ulli credunt; sicut enim omne bonum et verum est a Domino, ita est omne malum et falsum ab inferno, hoc est, a diabolo, nam infernum est diabolus; inde etiam constare potest quod sicut omne bonum et verum, ita quoque omne malum et falsum influat, proinde etiam cogitare malum et velle malum; cum haec quoque influunt, concludi potest ab illis qui aliquo judicio pollent et reflectere possunt, quod omne vitae influat tametsi apparet sicut in homine sit: [6] quod ita sit, multoties ostensum est spiritibus qui recens e mundo in alteram vitam venerunt; sed quidam eorum dixerunt, si etiam omne malum et falsum influat, quod nihil mali et falsi illis attribui possit et quod in culpa non sint quia aliunde; sed responsum tulerunt {10}, quod appropriaverint illud sibi per id quod crediderint se ex se cogitare et ex se velle, at si credidissent sicut res se habet, quod {11} tunc non illa sibi appropriavissent; nam tunc etiam credidissent quod omne bonum e verum a Domino, et si hoc credidissent, quod se duci passi fuissent Domino et sic in alio statu fuissent; et tunc malum quod intravisse in cogitationem et voluntatem, non affecisset illos, quippe non exivisset malum sed exivisset bonum, nam quae intrant non afficiunt, sed quae exeunt, secundum Domini verba apud Marcum vii 15. [7] At scire hoc multi possunt, sed pauci credere; qui mali sunt, etiam hoc scire possunt sed usque non credunt nam in proprio volunt esse, et hoc amant usque adeo ut cum illis ostenditur quod influat omne, in anxietatem veniant et summopere flagitent ut in proprio suo liceat eis vivere, et si id illis auferretur, quod non amplius vivere possent; ita credunt {12} etiam illi qui sciunt. Haec dicta sunt ut sciatur quomodo se res habet cum societatibus spirituum quae in bono medio sunt, cum conjunctae sunt aliis et cum ab illis separatae (o)sunt, quod nempe cum conjunctae sunt non aliter sciant quam quod bona et vera sua sint, cum tamen non sua sunt. @1 cum$ @2 i nunc$ @3 i sit$ @4 i aliquod$ @5 veniat$ @6 et$ @7 postea$ @8 i quod$ @9 after Ecclesiae$ @10 illis est$ @11 A d quod$ @12 i enim$