831# 启13:15.“又赐给他可以将气息给兽的像”表示通过与圣言结合而有某种属灵生命在其中。这从“气息”和“兽的像”的含义清楚可知：“气息”是指属灵生命(对此，我们稍后会提到)；“兽的像”是指与善行分离之信的教义，这教义将在教会被教导和相信(参看AE827a节)。由此可推知，“将气息给兽的像”表示通过来自属世人的推理与圣言的结合而有某种属灵生命在其中；稍后我们将解释这生命的性质或品质。“气息”(或灵)之所以表示属灵生命，是因为“气息”(或灵)在至高意义上表示从主发出的神性真理，因而当用于接受它的人时，它表示属灵生命(参看AE183节)。属灵生命与来自神性真理的生命是一样的；由于圣言是神性真理，人从它那里拥有属灵生命，所以当来自属世人、支持信仰与生活分离的推理与圣言结合，因而它变成给教会的教义时，它里面就有某种属灵生命。因为圣言中的一切，本身都是属灵的，并照着那些研究圣言的人从心里对圣言的接受而将属灵生命赋予他们。故主说：
我对你们所说的话就是灵，就是生命。(约翰福音6:63)由于前面论述了第三层天堂的天使所处的属天之爱，所以我现在要说一说第二层天堂的天使所处的属灵之爱。属灵之爱是对真理的爱，在至高意义上是对从主发出的神性真理的爱；因此，它也是对主之爱，只是在一个比属天天使更低的层级上。属天天使因从主接受神性良善而处于对主之爱，而属灵天使因从主接受神性真理而处于对主之爱。这种不同就像意愿中的爱和理解力中的爱之间的不同，或像火焰和它的光之间的不同。此外，第三层天堂天使中间的光源于火焰之物，而第二层天堂天使的光则源于亮白之物；不过，关于这些事物，详情可参看《天堂与地狱》(126–140节)。他们的生命以同样的方式而不同。第三层天堂天使的生命在于对良善的情感，第二层天堂天使的生命在于对真理的情感。这种不同是这样：他们很容易通过脸和言语来区分。由于属灵之爱就是对真理的爱，而属灵天使就其生命而言，是对真理的情感，所以与属天天使不同，他们谈论天堂和教会的神圣事物，而属天天使不能谈论这些事物，如前所述。但由于属天天使通过聆听在智慧上得以完善，所以就有居间天使，他们被称为属天-属灵的天使，在他们的圣殿中宣讲和教导真理；这些圣殿被称为神的家，是用木头建的。
属灵天使由于构成其生命的属灵之爱而是对真理的情感，不是对良善的情感，因为他们被改造和重生，并成为天使的方式不同于属天天使的。属灵天使首先允许真理进入记忆，并由此进入理解力，这理解力以这种方式通过这些真理形成；然后他们就被完善，只要他们被神性真理属灵地影响，也就是说，为了神性真理和照之的生活而被神性真理影响。但属天天使不是允许真理先进入记忆，而是允许真理直接进入意愿，并通过行为进入生活。因此，他们不能谈论神性真理，只能意愿并实行它们。而属灵天使则谈论神性真理，因为对他们来说，这些神性真理被铭刻在记忆中；而思维出于记忆说话。然而，属灵天使不允许任何真理进入记忆，并由此进入理解力，除非他们看见它；因为第二层天堂的天使从真理之光，因而从来自主的光照看见真理；在天堂，真理是属灵的物体，在那里的天使面前比属世物体在世人面前显得更清晰。因此，他们知道，信不是别的，正是对真理的承认，因为他们看见真理；他们根本无法理解有人怎么可能相信任何看不见或不理解的东西。事实上，在这种情况下，一个人并不知道它是真的还是假的；对虚假的信是有害的。由此清楚可知，在属灵天使中间，理智视觉是属灵的视觉。这些天使随着他们为了生活及其真正的功用而处于对真理的爱，同样随着真理植入他们的生活，成为对真理的情感而在理解力上得以完善。正如真理从良善中获得其一切本质和一切生命，理解力则从意愿及其活动中获得其一切本质和生命；因为理解力是真理的容器，意愿是良善的容器，两者的活动完善或充满它们，并为它们提供一个基础。因此，当真理成为意愿的一部分，进而成为行为的一部分时，形成理解力的这些真理就被称为良善，不过是属灵良善；那时它们因属于他们的爱，所以就进入并形成生命。由此也清楚可知，每个人的生命都来自他的作为，因为意愿的情感和理解力的思维都终止于作为，从而拥有存在；没有这种终止，它们就会消亡。因为意愿不存在，除非它变得活跃；如果没有意愿，理解力就会消亡，只剩下理解的能力，或说理解力的官能。
由于他们的爱是对真理的爱，所以他们承认行为中的真理为邻舍，行为中的真理被称为属灵良善，因而是教会的良善，他们所在社群的良善，社群中的同胞的良善，因而也是被称为诚实正直的道德良善和被称为公义的文明良善。因此，他们对邻舍的爱在于施行，也就是作为。此外，属灵天堂里的所有人都热爱功用，并专心致志于工作，他们的思维通过它们可以说得以保持在家里，摆脱懒惰；而懒惰，正如它被称呼的那样，就是魔鬼的枕头。他们知道只有那些在工作中感受到快乐的人才能保持在属灵之爱中；这些人处于自己的固定情感；而其他人处于一切情感，因而处于无情感，因为他们游荡在快乐和欲望带他们所去的任何地方。第二层天堂的天使也像第三层天堂的天使一样住在不同的社群；不过，第三层天堂的社群在第二层天堂的社群之上，因为属天之爱流入属灵之爱；属灵之爱通过来自主的间接和直接的流注从属天之爱中获得其本质。
属灵天堂有宏伟的宫殿，里面的一切因宝石和装饰品而闪闪发光，具有诸如世上的任何绘画所无法比拟，也无法用语言来描述的那种形式。因为那里的艺术，尤其建筑艺术，处于自己的艺术。世上的许多艺术都是从属灵天堂中获得其规律与和谐的；这就是它们的各种美丽形式的原因。在那些住在这些天堂之下的人当中所发现的银子就是主从属灵天堂赐下的，但金子是从属天天堂赐下的。因为银子对应于属灵良善，属灵良善本身是真理；而金子对应于属天良善。属灵天使穿着细麻衣和丝绸衣服，通常穿着闪亮的衣服。由于属灵天堂对应于眼睛，所以许多地方有天堂般的场景和彩虹色的外观，这些也具有无法形容的美丽。在那里，他们对圣言的字义一无所知，只知道它的灵义，因为他们有灵义上的圣言，每个人都阅读它。在属灵天堂，掌权的是公义、诚实正直、真实、贞洁，以及其它值得称赞的道德生活美德。这些天堂构成主的王权，而属天天使所在的更高天堂构成主的祭司职分；因为主的王权是神性真理，主的祭司职分是神性良善。
831. (Verse 15) And it was given unto him to give breath to the image of the beast. That this signifies that by conjunction with the Word there was something of spiritual life therein, is evident from the signification of breath, as denoting spiritual life, of which we shall speak presently; and from the signification of the image of the beast, as denoting the doctrine of faith separated from good works, to be taught and believed in the church (see above, n. John 6:63).
[2] Because in what goes before we have treated of celestial love, in which are the angels of the third heaven, we will now say something concerning spiritual love, in which are the angels of the second heaven. Spiritual love is the love of truth, and, in the highest sense, the love of the Divine truth which proceeds from the Lord. Thus also it is love to the Lord, but in a lower degree than that in which the celestial angels are. The celestial angels are in love to the Lord from the reception of Divine Good from Him, whereas the spiritual angels are in love to the Lord from the reception of Divine truth from Him. The difference is like that between love in the will and love in the understanding, or like that between a flame and its light. Light with the angels of the third heaven is also derived from something flaming, and the light of the angels of the second heaven from a shining white; but more concerning these things may be seen in the work on Heaven and Hell 126-140). Their life differs in a similar manner. The life of the angels of the third heaven consists in affections of good, and the life of the angels of the second heaven in the affections of truth. The difference is such that they are easily known from one another by their faces, and also by their speech.
Because spiritual love is the love of truth, and the spiritual angels, as to their life, are affections of truth, therefore they converse about the holy things of heaven and the church differently from the angels of the third heaven, who cannot converse about these things, according to what was said above. But because the celestial angels are perfected in wisdom by hearing, therefore there are intermediate angels, called celestial-spiritual angels, who preach and teach truths in their temples; and these are called houses of God, and are of wood.
[3] The reason why the spiritual angels, from the spiritual love which constitutes their life, are affections of truth, and not affections of good is, that they are reformed and regenerated and become angels in a way different from that of the celestial angels. For the spiritual angels first admit truths into the memory, and thence into the understanding, which is formed by this means; and then they are perfected, so far as they are affected with Divine truths spiritually, that is, for the sake of them, also for the sake of a life according to them. But the celestial angels do not admit truths first into the memory, but directly into the will, and by actions into the life. The latter cannot therefore converse about Divine truths but only will and do them. Whereas the former utter Divine truths, because in their case they are also inscribed on the memory; and thought speaks from the memory.
[4] Yet the spiritual angels do not admit any truth into the memory and thence into the understanding unless they see it. For the angels in that heaven see truths from the light of truth, that is from enlightenment by the Lord, truths in the heavens being spiritual objects, which appear more clearly before the angels there than do natural objects before men in the world. Consequently they do not know that faith is anything else than the acknowledgment of truth, because they see what is true, and cannot comprehend at all how any one can possibly believe any thing which is not seen or understood. For in such case a man does not know whether it be true or false; and a belief in falsity is hurtful. It is evident therefore that intellectual sight with them is spiritual sight.
Those angels are perfected in understanding in proportion as they are in the love of truth for the sake of life and its genuine uses; and in the same proportion truths are implanted in their life and become affections of truth. For truths derive all their essence, and thence their life, from good; thus the understanding comes from the will and its activity; for the understanding is the receptacle of truth, and the will the receptacle of good, their activity perfecting them and affording them a basis. Hence also the truths, of which their understanding is formed, when they become part of the will and thence of the action, are called goods, but spiritual goods, which, because they then belong to their love, enter the life and form it.
From this it is also clear, that the life of every man is from his works; because the affection of the will and the thought of the understanding terminate therein, and thus exist, and without this termination would perish. For the will exists only by becoming active; and if there were no will, the understanding would perish, and there would remain only the faculty of understanding.
[5] Because their love is the love of truth, therefore they acknowledge as their neighbour truth in act, which is called spiritual good, thus the good of the church, the good of the society in which they are, the good of fellow-citizens in the society; consequently also moral good, which is called sincerity; and civil good, which is called justice. Their love towards their neighbour consists therefore also in exercises, which are works. All these also love uses, and are intent on works, by which their thoughts are kept as it were at home, and free from idleness, which is, as it is also called, the devil's pillow. They know that none can be kept in spiritual love but those who perceive delight in works, these being fixed in their own affection; the rest are in every [affection] and so in none; for they wander whither pleasures and desires carry them. The angels of the second heaven also, like the angels of the third heaven, dwell apart in societies; but the societies of the latter are above those of the former, on account of the influx of celestial love into spiritual love, for the latter derives its essence from celestial love by mediate and immediate influx from the Lord.
[6] In the spiritual heaven there are magnificent palaces, in which everything within shines with precious stones and decorations, in forms such as cannot be equalled by any painting in the world, nor described in words. For art there is in its own art, especially that of architecture. From that heaven several arts in the world derive their laws and harmonies; this is the cause of their various forms of beauty. The silver found among those who dwell beneath those heavens, is given by the Lord from that heaven, but gold from the third heaven. For silver corresponds to spiritual good, which in its essence is truth; and gold corresponds to celestial good. The spiritual angels are clothed in garments of fine linen and silk, which, in general, are shining. And because the spiritual heavens correspond to the eyes, there are also in many places paradise-like scenes, rainbow-coloured, and appearances also of ineffable beauty. They do not know any thing there about the sense of the letter of the Word, but only about its spiritual sense, in which sense they possess the Word, which is read by every one. In that heaven, justice, sincerity, verity, chastity, and the several praiseworthy virtues of moral life prevail. Those heavens constitute the royalty of the Lord, but the higher heavens, where the celestial angels are, constitute the priesthood of the Lord; for His royalty is Divine truth, and His Priesthood is Divine Good.
831. Verse 15. And it was given unto him to give breath to the image of the beast, signifies that by being conjoined with the Word there was something of spiritual life therein. This is evident from the signification of "breath," as being spiritual life (of which presently); also from the signification of "the image of the beast," as being the doctrine of faith separated from good works, which would be taught and believed in the church (See above, n. John 6:63).
[2] As celestial love in which are the angels of the third heaven has been treated of in what precedes, I will now say something about spiritual love, in which are the angels of the second heaven. Spiritual love is the love of truth, and in the highest sense the love of the Divine truth proceeding from the Lord; thus it is also love to the Lord, but in a lower degree than that in which the celestial angels are. The celestial angels are in love to the Lord from the reception of Divine good from Him, while the spiritual angels are in love to the Lord from the reception of Divine truth from Him. The difference is like that between love in the will and love in the understanding, or like that between a flame and its light. Moreover light with the angels of the third heaven is derived from what is flaming, while the light of the angels of the second heaven is derived from what is bright white (but for more respecting this see in the work on Heaven and Hell, n. 126-140). Their life differs in like manner. The life of the angels of the third heaven consists in the affections of good, and the life of the angels of the second heaven in the affections of truth. The difference is such that they are easily distinguished by their faces and by their speech. As spiritual love is love of truth, and spiritual angels in respect to their life are affections of truth, they speak about the holy things of heaven and the church, unlike the angels of the third heaven, who cannot speak about these things, as has been said above. And as the celestial angels are perfected in wisdom by hearing, there are intermediate angels, who are called celestial-spiritual angels, who preach and teach truths in their temples, which are called houses of God, and are of wood.
[3] Spiritual angels, from the spiritual love that constitutes their life, are affections of truth, and not affections of good, because they are reformed and regenerated and become angels in a way different from that of celestial angels. For spiritual angels admit truths first into the memory, and from that into the understanding, which is thus formed by these truths; and then they are perfected so far as they are spiritually affected by Divine truths, that is, on account of them and for the sake of a life according to them. But celestial angels do not first admit truths into the memory, but immediately into the will, and through acts into the life; consequently they are not able to speak about Divine truths, but they simply will and do them; while spiritual angels speak about Divine truths, because with them they are inscribed on the memory; and thought speaks from the memory.
[4] And yet spiritual angels admit no truth into the memory and from it into the understanding with themselves unless they see it; for the angels in that heaven see truths from the light of truth, thus by enlightenment from the Lord; for in the heavens truths are spiritual objects, and appear more clearly before the angels there than natural objects do before men in the world; consequently they know 1that faith is nothing else than the acknowledgment of truth because it is seen to be true; and they cannot at all comprehend how a faith in anything that is not seen or understood can exist in anyone, for in that case a man does not know whether it be true or false, and faith in what is false is harmful. From this it is clear that with spiritual angels intellectual sight is spiritual sight. These angels are perfected in understanding so far as they are in the love of truth for the sake of life and its genuine uses; and in the same measure truths are implanted in their life and they become affections of truth. For as truths derive all their essence and all their life from good, so the understanding derives all its essence and life from the will and its activity; for the understanding is the receptacle of truth, and the will the receptacle of good, and their activity fills and establishes them. Thence also the truths of which their understanding is formed, when they come to be of the will and thence of the action are called goods, but spiritual goods; and because they then come to be of their love they enter the life and form it. From this also it is clear that the life of every man is from his works, since in them the affection which is of the will, and the thought which is of the understanding, terminate and thus have existence; and unless they are terminated they perish. For the will has no existence unless it becomes active; and when there is no will the understanding perishes, and there remains merely the faculty to understand.
[5] Because their love is the love of truth they acknowledge as the neighbor truth in act, which is called spiritual good, thus the good of the church, the good of the society in which they are, the good of the fellow-citizens in the society, and thus also the moral good which is called integrity, and the civil good which is called justice. Therefore their love towards the neighbor consists in exercises, which are works. Moreover, all in the spiritual heaven love uses, and are intent on works, by which their thoughts are kept as it were at home, and withheld from idleness, which is, as it is also called the devil's pillow. They know that only those who perceive delight in works can be kept in spiritual love; such are in their fixed affection; but others are in every affection and thus in none, for they wander wherever pleasures and cupidities carry them. Again, the angels of the second heaven, like the angels of the third heaven, dwell in distinct societies, but the societies of the third heaven are above those of the second, because celestial love flows into spiritual love; for spiritual love derives its essence from celestial love by influx mediate and immediate from the Lord.
[6] In the spiritual heaven there are magnificent palaces, in which all things within shine with precious stones and decorations in such forms as cannot be equaled by any painting in the world, nor expressed in words. For art there, especially that of architecture, is in its own art. From that heaven many arts in the world derive their laws and harmonies, from which come their forms of beauty. The silver that is found among those who dwell beneath these heavens is given by the Lord from that heaven, but the gold from the third heaven; for silver corresponds to spiritual good, which is in its essence truth; and gold corresponds to celestial good. The spiritual angels are clothed in garments of fine linen and silk, generally in shining garments. And as the spiritual heavens correspond to the eyes, there are paradisiacal scenes, as also in many places rainbow colored appearances and these also are of ineffable beauty. They know nothing there about the sense of the letter of the Word, but only about its spiritual sense, for they have the Word in that sense, which is read by everyone. In that heaven, justice, integrity, verity, chastity, and the other praiseworthy virtues of moral life reign. These heavens constitute the royalty of the Lord, while the higher heavens, where the celestial angels are, constitute the priesthood of the Lord; for His royalty is Divine truth, and His priesthood is Divine good.
Footnotes:
1. The Latin has "no sciunt" for "sciunt."
831. [Vers. 15.] "Et datum ei dare spiritum imagini bestiae." Quod significet quod per conjunctionem cum Verbo aliquid vitae spiritualis inesset, constat ex significatione "spiritus", quod sit vita spiritualis (de qua sequitur); et ex significatione "imaginis bestiae", quod sit doctrina fidei separatae a bonis operibus, quae doceretur et crederetur in ecclesia (de qua supra, n. 827 [a]); inde sequitur, quod per "dare spiritum imagini bestiae", significetur quod per conjunctionem ratiociniorum ex naturali homine cum Verbo aliquid vitae spiritualis inesset; sed quale vitae, dicetur in sequentibus. Quod per "spiritum" significetur vita spiritualis, est quia per "spiritum" in supremo sensu significatur Divinum Verum procedens a Domino, et inde applicate ad homines, qui id recipiunt, significatur vita spiritualis (videatur supra, n. 183): vita spiritualis est eadem cum vita ex Divinis veris; et quia Verbum est Divinum Verum, et inde ex illo est vita spiritualis homini, ideo quando ratiocinia ex naturali homine pro fide separata a vita, conjuncta sunt cum Verbo, et inde facta est doctrina pro ecclesia, inest ei aliquid vitae spiritualis; nam omnia quae in Verbo sunt, in se spiritualia sunt, et dant vitam spiritualem illis qui ei student, secundum receptionem corde: quare Dominus dicit,
"Verba, quae Ego loquor vobis, spiritus sunt et vita sunt" (Johannes 6:63).
[2] Quoniam in antecedentibus actum est de amore caelesti, in quo sunt angeli tertii caeli, velim nunc aliquid dicere de amore spirituali, in quo sunt angeli secundi caeli. Amor spiritualis est amor veri, ac in supremo sensu amor Divini Veri quod procedit a Domino; ita quoque amor in Dominum, sed in inferiori gradu quam in quo sunt angeli caelestes: hi, nempe angeli caelestes, in amore in Dominum sunt ex receptione Divini Boni ab Ipso; illi autem, nempe angeli spirituales, in amore in Dominum sunt ex receptione Divini Veri ab Ipso; differentia est sicut inter amorem voluntate et inter amorem intellectu, aut sicut inter flammam et ejus lucem; etiam lux apud angelos tertii caeli trahit a flammeo, et lux apud angelos secundi caeli trahit a candido (sed plura de his videantur in opere De Caelo et Inferno 126-140). Similiter differt vita illorum: vita angelorum tertii caeli consistit in affectionibus boni, et vita angelorum secundi caeli in affectionibus veri; illa differentia talis est ut probe internoscantur ex faciebus, et quoque ex loquelis. Quoniam amor spiritualis est amor veri, et illi quoad vitam suam sunt affectiones veri, ideo illi loquuntur de sanctis caeli et ecclesiae secus ac angeli tertii caeli, qui de illis non loqui possunt, ut supra dictum est; at quia usque angeli caelestes perficiuntur sapientia per auditionem, ideo sunt angeli intermedii, qui vocantur angeli caelestes spirituales, qui praedicant et docent vera in templis illorum, quae vocantur Domus Dei, et sunt ex ligno.
[3] Quod angeli spirituales, ex amore spirituali qui facit vitam illorum, sint affectiones veri, et non affectiones boni, est quia illi per aliam viam reformantur et regenerantur, ac fiunt angeli, quam angeli caelestes; angeli enim spirituales primum admittunt vera in memoriam, et inde in intellectum, qui sic ab illis formatur; et tunc quantum afficiuntur Divinis veris spiritualiter, hoc est, propter illa, tum propter vitam secundum illa, tantum perficiuntur; angeli autem caelestes non primum admittunt vera in memoriam, sed statim in voluntatem, et per actus in vitam: inde hi non loqui possunt de Divinis veris, sed solum volunt et faciunt illa; illi autem loquuntur Divina vera, quia inscripta etiam sunt memoriae apud illos, et cogitatio ex memoria loquitur.
[4] At spirituales angeli non admittunt aliquod verum in memoriam, et inde in intellectum apud se, nisi videant illud; angeli enim in illo caelo vident vera ex luce veri, ita ex illustratione a Domino; sunt enim vera in caelis objecta spiritualia, quae clarius coram angelis ibi apparent quam objecta naturalia coram hominibus in mundo; quare illi 1
sciunt quod fides non aliud sit quam agnitio veri quia vident quod verum sit, et prorsus non capiunt quod dari possit apud aliquem fides alicujus rei non visae, seu intellectae; sic enim non scit homo num verum sit aut num falsum, ac fides falsi est damnosa: inde patet quod visus intellectualis apud illos sit visus spiritualis. Angeli illi perficiuntur intellectu, quantum in amore veri sunt propter vitam et ejus genuinos usus, ac tantum implantantur vera vitae illorum, ac fiunt affectiones veri; trahunt enim vera omnem suam essentiam et inde vitam a bono, ita intellectus a voluntate et ejus activo; intellectus enim est receptaculum veri, et voluntas est receptaculum boni, et activum eorum complet et fundat; inde etiam vera, ex quibus formatus est intellectus eorum, quando fiunt voluntatis, et inde actus, vocantur bona, sed bona spiritualia; quae quia tunc fiunt amoris illorum, intrant vitam, et formant illam. Ex his quoque patet quod vita cujusvis hominis sit ex operibus ejus, quia affectio quae voluntatis et cogitatio quae intellectus in illis terminantur, et sic existunt; quae nisi terminatae sunt, pereunt: voluntas enim non existit nisi activa fiat; et si non voluntas est, perit intellectus, et remanet solum facultas intelligendi.
[5] Quia amor eorum est amor veri, ideo pro proximo agnoscunt verum actu, quod vocatur bonum spirituale; ita bonum ecclesiae, bonum societatis in qua sunt, bonum concivium in societate, proinde etiam bonum morale quod vocatur sincerum, et bonum civile quod vocatur justum: quare amor eorum erga proximum etiam consistit in exercitiis, quae sunt opera; omnes etiam ibi usus amant, ac intendunt operibus, per quae cogitationes suas tenent quasi domi, et detinent ab otio, quod est, sicut etiam vocatur, pulvinar diaboli. Sciunt quod non alii possint in amore spirituali teneri quam qui jucundum in operibus percipiunt; hi in sua affectione stata sunt, reliqui in omni et sic in nulla, nam divagantur quo voluptates et cupiditates illos ferunt. Angeli secundi caeli etiam, sicut angeli tertii caeli, habitant distincti in societates; at horum societates sunt supra illorum, propter influxum amoris caelestis in amorem spiritualem; nam amor spiritualis trahit suam essentiam ab amore caelesti, per influxum mediatum et immediatum a Domino.
[6] Sunt in caelo spirituali palatia magnifica, in quibus intus omnia fulgent lapidibus pretiosis, et decoramentis in talibus formis ut non aequari possint aliqua pictura in mundo, nec exprimi verbis; ars enim ibi in sua arte est, imprimis architectonica: ex illo caelo trahunt plures artes in mundo suas leges et harmonias, unde pulchritudines. Argentum, quod apud illos qui infra illos caelos habitant invenitur, datur a Domino ex illo caelo, at aurum ex caelo tertio; nam argentum correspondet bono spirituali, quod in sua essentia est verum, et aurum correspondet bono caelesti. Angeli spirituales vestibus ex bysso et serico, in genere splendentibus, induti sunt: et quia caeli spirituales correspondent oculis, ibi sunt paradisiaca, tum visa iridea in multis locis, quae etiam ineffabilis pulchritudinis sunt. Non sciunt aliquid ibi de sensu litterae Verbi, sed de sensu spirituali ejus, in quo sensu illis est Verbum, quod ab unoquovis legitur: ibi justitia, sinceritas, veritas, castitas, et plures moralis vitae laudes regnant. Illi caeli constituunt regium Domini; at caeli superiores, ubi sunt angeli caelestes, constituunt sacerdotium Domini; nam regium Ipsius est Divinum Verum, ac sacerdotium Ipsius est Divinum Bonum.
Footnotes:
1. The editors made a correction or note here.