948# 启15:5.“这些事以后，我观看，见天上那法版之帐幕的殿开了”表示主所揭示的圣言中的内层神性真理。这从“殿”和“法版之帐幕”的含义清楚可知：“殿”是指来自主的神性真理(参看AE220,391,915节)；“法版之帐幕”也是指神性真理，不过是内层的，因为“帐幕”和“圣殿”具有相同的含义。但当经上说“法版之帐幕的殿”时，所表示的是内层神性真理。“他见这殿在天上开了”表示这真理已经被揭示了。被揭示的内层神性真理是指内义上的圣言；因为圣言是神性真理，而内义或灵义就是内层神性真理。“法版”是指放在柜子中的律法，这个柜子因此被称为“法柜”。此外，至于“法版”在广泛意义和严格意义上表示什么，可参看前文(AE10,392,635,649,749节)。
本章接下来论述的主题是在教会完全被毁之前，从内层所揭示的圣言。因为接下来的这一章论述了它的完全毁灭，这种毁灭由“七位天使拿着盛满了神烈怒的七个小瓶”，并“把它们倒在地上”来表示。在教会完全被毁之前，圣言从内层被揭示，也就是在灵义上被揭示，是因为那时，一个新教会将被建立，那些属于前教会的人被邀请到这新教会。内层神性真理为这新教会而被揭示；由于接下来所提到的原因，这内层神性真理在以前是不可能被揭示的。现在的情况类似于犹太教会结束时所发生的情况；因为在犹太教会结束时，就是当主降世时，圣言从内层被打开；主在世时，揭示了内层神性真理，这内层神性真理要为祂即将建立的新教会所用，也的确服务了新教会。由于类似的原因，如今，圣言从内层被打开了，还要更内层的神性真理由此被揭示，以备将被称为新耶路撒冷的新教会所用。
至于主的圣治在揭示神性真理的过程中是何性质，这可从教会的相继建立看出来。我们地球上接连有几个教会。大洪水之前有上古教会；大洪水之后有古教会；然后有希伯来教会，再后来有以色列教会；之后是基督教会，现在一个新教会正在开始。至内层神性真理被揭示给那些属于上古教会的人；但外层神性真理，或说更外在的神性真理被揭示给那些属于古教会的人；最外在，即最后或终端的神性真理被揭示给希伯来教会，后来又被揭示给以色列教会，一切神性真理最终都在以色列教会中灭亡，因为到最后，圣言里面没有任何东西不被玷污了。但以色列教会结束之后，主为了基督教会揭示了内层神性真理，现在又为即将到来的教会揭示更内层的真理。这些内层真理在圣言的灵义或内义中。这一切清楚表明，神性真理从至内层逐渐发展到终端，因而从智慧逐渐发展到纯粹的无知；现在，它又从终端发展到内层，因而从无知再次发展到智慧。
(续)对人来说，宗教信仰在于照神性诫命生活，这些诫命概括地包含在十诫中。不照它们生活的人不可能有宗教信仰，因为他不敬畏神，更不爱神；他也不害怕人，更不爱人。一个偷盗、通奸、杀人和作假见证的人能敬畏神或害怕人吗？然而，人人都能照这些诫命生活；有智慧的人会作为一个文明人、道德人和属世人如此生活。但不作为属灵人照它们生活的人不能得救。因为作为属灵人照它们生活是为了在他们里面的神性而如此生活，而作为文明人照它们生活是为了世上的公正，也为了逃避世上的惩罚而如此生活；作为道德人照它们生活是为了诚实，也是为了避免名声和荣誉的丧失而如此生活；不过，作为属世人照它们生活是为了人性，也为了避免失去正常理性的恶名，或说为了避免心智不健全的不良风声而如此生活。
一切法律，包括文明、道德和属世的，都规定不可偷盗，不可通奸，不可杀人，不可作见证。然而，一个人若只因这些法律而避开这些邪恶，就不得救，除非他也因属灵的律法而避开它们，也就是避之如罪。因为这样一个人既有宗教，也有信仰，即相信有一位神，一个天堂和一个地狱，以及死后的生活。事实上，这样一个人也有文明的生活，道德的生活和属世的生活。有文明的生活，是因为有公正，有道德的生活，是因为有诚实，有属世的生活，是因为有人性。但不作为属灵人照这些诫命生活的人既不是文明人、道德人，也不是属世人；事实上，他没有公正，也没有诚实，甚至没有人性，因为它们里面没有神性。若不从神那里，就不可能有任何本身并凭自身为良善的良善；因此，若不从神那里，就不可能有任何本身并凭自身的公正、真正的诚实和真正的人性，除非神性在它里面。想一想凡有地狱在自己里面，或系一个魔鬼的人是否能出于公正或为了公正而做公正的事；同样出于或为了诚实或真正的人性而做诚实或有人性的事。真正的人性就是来自秩序并遵照秩序之物，以及来自正常理性之物。神是秩序，正常的理性来自神。总之，不避恶如罪的人不是一个人。凡把这些诫命当成其宗教原则或本质的人都会成为天堂的一个公民和居民；而不把它们当成其宗教原则或本质的人虽在外在上出于属世、道德和文明的法律而照之生活，却只能成为世界的公民和居民，不能成为天堂的公民和居民。
大多数民族都知道这些诫命，也把它们当成其宗教原则或本质，并照之生活，因为神就是如此意愿和吩咐的。通过这种方式，他们与天堂联系在一起，并与神结合；因此，他们也得救了。但如今在基督教界，大多数人都不把它们当成其宗教原则或本质，只当成他们的文明道德生活的原则或本质。然而，他们如此行，是为了他们可以不在外在形式上进行欺诈，获取非法利益，通奸，出于致命的仇恨和报复公然逼迫他人，作假见证。但他们不去做这些事，不是因为它们是罪，反对神，而是因为他们害怕失去生命、名声、职位、生意、财产、荣誉和利益，以及它们的乐趣；因此，他们若不受这些约束制约，就会做这些事。由于这些人没有为自己形成与天堂的联系，也没有形成与主的结合，只形成了与世界和自我的结合，所以他们不能得救。请想一想，当这些外在约束被除去时，如每个人死后的情形，如果没有内在约束，也就是对神，因而对宗教的敬畏和爱来约束并阻止你，你是否会像魔鬼一样出于对偷盗、通奸、杀人、假见证和各种欲望的爱和快乐而冲进其中。我既看见也听见，情况就是这样。
948. (Verse 5) And after these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened. That this signifies interior Divine truth in the Word revealed from the Lord, is evident from the signification of temple, as denoting Divine truth from the Lord; see n. 220, 391, 915; and from the signification of the tabernacle of the testimony, as also denoting Divine truth, but interior; for the same is signified by tabernacle as by temple. But when it is said the temple of the tabernacle of the testimony, interior Divine truth is signified, the revelation of which is meant by its being seen opened in heaven. By interior Divine truth revealed, is meant the Word as to the internal sense. For the Word is Divine truth; and the internal or spiritual sense is the interior of it. By the testimony is meant the law deposited in the ark, which was therefore called the ark of the testimony. What the testimony, moreover, signifies in a broad and a strict sense may be seen above (n. 10, 392, 635, 649, 749).
[2] The subject treated of, in what now follows in this chapter, is the Word interiorly revealed, before the church is entirely devastated. For in the chapter following, its full devastation is treated of, which is described by the seven angels having seven vials full of the anger of God, and by their casting them into the earth.
The reason why the Word is interiorly revealed, that is, as to the spiritual sense, before the church is fully devastated is, that a New Church will then be established, into which those who belong to the former church are invited. And interior Divine truth is revealed for the New Church, which could not be revealed before, for reasons to be mentioned in what follows. The case herein is similar to what took place at the end of the Jewish Church; for at its end, which was when the Lord came into the world, the interior Word was opened; for the Lord, when He was in the world, revealed interior Divine truths which were to be serviceable to the New Church to be established by Him, and also were serviceable. At this day also, for similar reasons, the interior Word is opened, and Divine truths still more interior are revealed therefrom for the use of the New Church, which will be called the New Jerusalem.
[3] What was the nature of the Lord's Divine Providence in revealing Divine truths may be seen from the churches successively established. There have been several churches on our earth one after another. There was the Most Ancient, which was before the deluge; there was the Ancient, which was after the deluge; then the Hebrew, and afterwards the Israelitish; after this was the Christian Church, and now commences a New [Church]. Inmost Divine truths were revealed to those who belonged to the Most Ancient Church; but exterior Divine truths to those who belonged to the Ancient Church; and last or ultimate Divine truths to the Hebrew Church, and lastly to the Israelitish, with which at length all Divine truth perished. For at last there was nothing in the Word that was not adulterated. But after its end, interior Divine truths were revealed by the Lord for the Christian Church, and now still more interior truths for the church which is to come. Those interior truths are in the spiritual or internal sense of the Word.
From these things it is evident that there has been a progression of Divine truth from things inmost to ultimates, thus from wisdom to mere ignorance; and that now its progression is from ultimates to interiors, thus from ignorance again to wisdom.
Continuation:-
[4] Religion with man consists in a life according to the Divine precepts which are summarily contained in the Decalogue. With him who does not live according to them there can be no religion, because he does not fear God, still less does he love Him; nor does he fear man, still less does he love him. Can he who steals, commits adultery, kills, bears false witness fear God or man? Nevertheless, everyone is able to live according to them; and he who is wise does so live, as a civil, a moral man, and a natural man. But he who does not live according to them as a spiritual man cannot be saved. For to live according to them as a spiritual man is to do so for the sake of the Divine in them, whereas to live according to them as a civil man is [to do so] for the sake of what is just, and also to escape the punishments of the world; and to live according to them as a moral man is to do so for the sake of what is honest, and also to avoid the loss of fame and honour. But to live according to them as a natural man is [to do so] for the sake of what is human, and also to avoid the ill report of not being of a sound mind.
All laws, civil, moral, and natural, lay it down that [a man] must not steal, commit adultery, kill, or bear false witness. But still a man is not saved if he shuns those evils from such laws only, unless he also shuns them from spiritual law; that is, shuns them as sins. For with such a man there is religion, and the belief that there is a God, a heaven and a hell, and a life after death. Indeed, also, with such a one there are civil life, moral life, and natural life. Civil life, because there is what is just; moral life, because there is what is honest; and natural life, because there is what is human. But he who does not live according to those precepts as a spiritual man, is neither a civil, a moral, nor a natural man; for he has neither what is just, nor honest, nor indeed what is human, because there is not the Divine in them. For there cannot be any good, which is good in and from itself, except from God; consequently, there cannot be anything just, truly honest, and truly human, in itself and from itself, except from God, and unless the Divine is in it. Consider whether any one in whom is hell, or who is a devil, can do what is just from what is just, or for the sake of what is just; similarly what is honest, or anything truly human. The truly human is what is from order and according to order, and what is from sound reason. And God is Order; and sound reason is from God. In a word, he who does not shun evils as sins is not a man. Every one who makes those precepts essentials of his religion becomes a citizen and inhabitant of heaven; whereas, he who does not so make them, but yet, in externals, lives according to them from natural, moral, and civil law, becomes a citizen and inhabitant of the world, but not of heaven.
[5] Most nations know those precepts, and also make them essentials of their religion, and live according to them, because God so wills and has commanded. By that means they have communication with heaven, and conjunction with God; therefore, also, they are saved. But most of those in the Christian world at this day do not make them essentials of their religion, but of their civil and moral life. They do not, however, externally act fraudulently and make unlawful gains, commit adulteries, openly persecute others from deadly hatred and revenge, nor bear false witness. But they do not refrain from these things because they are sins, and against God, but because they stand in fear of losing their life, their reputation, their function, their business, their possessions, their honour and gain, and their pleasure; wherefore if they were not restrained by those bonds, they would do these things. Because such people have formed for themselves no communication with heaven, nor conjunction with the Lord, but with the world and self only, they cannot be saved. Consider, now, when those external bonds are taken away - as is the case with every man after death - whether, if there were no internal bonds, which are the fear and love of God, thus of religion, to restrain and hold you back, you would not rush, like a devil, into thefts, adulteries, murders, false witnesses, and lusts of every kind, from the love and delight of them. That it is so, I have both seen and heard.
948. Verse 5. And after these things I saw, and behold the temple of the tabernacle of the Testimony in heaven was opened, signifies the interior Divine truth in the Word revealed by the Lord. This is evident from the signification of "temple," as being the Divine truth from the Lord (See n. 220, 391, 915); also from the signification of "the tabernacle of the Testimony," as also being the Divine truth, but interior, for "tabernacle" and "temple" have a similar signification; but when it is said "the temple of the tabernacle of the Testimony" interior Divine truth is signified. "He saw that this was opened in heaven" means that this truth has been revealed. The interior Divine truth that was revealed means the Word in its internal sense; because the Word is the Divine truth, and the internal or spiritual sense is interior Divine truth. The "Testimony" means the law that was placed in the ark, which was therefore called "the ark of the Testimony." (What "Testimony" further signifies in a broad and in a strict sense may be seen above, n. 10, 392, 635, 649, 749)
[2] What now follows in this chapter treats of the Word interiorly revealed, before the church has been wholly devastated. For the following chapter treats of its full devastation, which is described by "the seven angels having seven vials full of the anger of God," and by their "casting them unto the earth." The Word is revealed interiorly, that is, as to the spiritual sense, before the church has been fully devastated, because then the New Church will be established into which those who are of the former church are invited; and for the New Church interior Divine truth is revealed; and this could not have been revealed before for reasons that will be given in what follows. A like thing is now done as was done at the end of the Jewish Church; for at its end, which was when the Lord came into the world, the Word was opened interiorly; for when the Lord was in the world He revealed interior Divine truths that were to be for the use of a New Church about to be established by Him and that did serve that church. For like reasons the Word has been opened interiorly at this day, and still more interior Divine truths have been revealed therefrom for the use of the New Church, that will be called the New Jerusalem.
[3] What the Divine providence of the Lord was in revealing Divine truths can be seen from the successive establishment of churches. There have been several churches on our globe one after another. There was the Most Ancient, that was before the flood; there was the Ancient, that was after the flood; then the Hebrew; and then the Israelitish; after this the Christian; and now the New Church is beginning. Inmost Divine truths were revealed to those who were of the Most Ancient Church; more external Divine truths were revealed to those of the Ancient Church; and most external or ultimate Divine truths to the Hebrew Church, and afterwards to the Israelitish, with which church all Divine truth finally perished, for at last there was nothing in the Word that had not been adulterated. But after the end of the Israelitish Church interior Divine truths were revealed by the Lord for the Christian Church, and now still more interior truths for the church that is to come. These interior truths are such as are in the internal or spiritual sense of the Word. All this makes clear that there has been a progression of Divine truth from inmosts to ultimates, thus from wisdom to mere ignorance; and that now there is a progression of it from ultimates to interiors, thus from ignorance again to wisdom.
[4] Religion with man consists in a life according to the Divine commandments, which are contained in a summary in the Decalogue. He that does not live according to these can have no religion, since he does not fear God, still less does he love God; nor does he fear man, still less does he love him. Can one who steals, commits adultery, kills, bears false witness, fear God or man? Nevertheless everyone is able to live according to these commandments; and he who is wise does so live as a civil man, as a moral man, and as a natural man. And yet he who does not live according to them as a spiritual man cannot he saved; since to live according to them as a spiritual man means to so live for the sake of the Divine that is in them, while to live according to them as a civil man means for the sake of justice and to escape punishments in the world; and to live according to them as a moral man means for the sake of honesty, and to escape the loss of reputation and honor; while to live according to them as a natural man means for the sake of what is human, and to escape the repute of having an unsound mind. All laws, civil, moral, and natural, prescribe that one must not steal, must not commit adultery, must not kill, must not bear false witness; and yet a man is not saved by shunning these evils from these laws alone, unless he also shuns them from spiritual law, thus unless he shuns them as sins. For with such a man there is religion, and a belief that there is a God, a heaven and a hell, and a life after death; with such a man there is a civil life, a moral life, and a natural life; a civil life because there is justice, a moral life because there is honesty, and a natural life because there is manhood. But he who does not live according to these commandments as a spiritual man is neither a civil man, nor a moral man, nor a natural man; for he is destitute of justice, of honesty, and even of manhood, since the Divine is not in these. For there can be nothing good in and from itself, but only from God; so there can be nothing just, nothing truly honest or truly human in itself and from itself, but only from God, and only when the Divine is in it. Consider whether anyone that has hell in him, or who is a devil, can do what is just from justice or for the sake of justice; in like manner what is honest, or what is truly human. The truly human is what is from order and according to order, and what is from sound reason; and God is order, and sound reason is from God. In a word, he who does not shun evils as sins is not a man. Everyone who makes these commandments the principles of his religion becomes a citizen and an inhabitant of heaven; but he who does not make them the principles of his religion, although in externals he may live according to them from natural, moral, and civil law, becomes a citizen and an inhabitant of the world, but not of heaven.
[5] Most nations know these commandments, and make them the principles of their religion, and live according to them because God so wills and has commanded. Through this they have communication with heaven and conjunction with God, consequently they also are saved. But most in the Christian world at this day do not make them the principles of their religion, but only of their civil and moral life; and they do this that they may not appear in external form to act fraudulently and make unlawful gains, commit adulteries, manifestly pursue others from deadly hatred and revenge, and bear false witness, and do not refrain from these things because they are sins and against God, but because they have fears for their life, their reputation, their office, their business, their possessions, their honor and gain, and their pleasure; consequently if they were not restrained by these bonds they would do these things. Because, therefore, such form for themselves no communication with heaven or conjunction with the Lord, but only with the world and with self, they cannot be saved. Consider in respect to yourself, when these external bonds have been taken away, as is done with every man after death, if there are no internal bonds, which are from fear and love of God, thus from religion, to restrain and hold you back, whether you would not rush, like a devil, into thefts, adulteries, murders, false witnesses, and lusts of every kind, from a love of these thus from a delight in them. That this is the case I have both seen and heard.
948. [Vers. 5.] "Et post haec vidi, et ecce apertum est templum tabernaculi testimonii in caelo." - Quod significet Divinum Verum in Verbo interius a Domino revelatum, constat ex significatione "templi", quod sit Divinum Verum a Domino (de qua, n. 220, 391, 915); ex significatione "tabernaculi testimonii", quod etiam sit Divinum Verum sed interius; simile enim per "tabernaculum", quod per "templum" significatur; sed cum dicitur "templum tabernaculi testimonii", significatur Divinum Verum interius: quod hoc revelatum sit, intelligitur per quod "viderit quod id apertum esset in caelo." Per Divinum Verum interius revelatum, intelligitur Verbum quoad sensum internum; nam Verbum est Divinum Verum, ac sensus internus seu spiritualis est illud interius. Per "testimonium" intelligitur Lex quae in arca reposita fuit, quae ideo dicta fuit "arca testimonii." (Quid porro "testimonium" in lato et in stricto sensu significat, videatur supra, n. 10, 392, 635, 649, 749.)
[2] Agitur in nunc sequentibus in hoc capite de Verbo interius revelato antequam ecclesia prorsus devastata est; nam in sequente capite agitur de plenaria ejus devastatione, quae describitur per "septem angelos habentes septem phialas plenas ira Dei", ac per earum "projectionem in terram." Quod, antequam plene devastata est ecclesia, Verbum interius revelatum sit, hoc est, quoad sensum spiritualem, est quia tunc instaurabitur Nova Ecclesia, in quam invitantur illi qui a priori ecclesia sunt; et pro Nova Ecclesia est Divinum Verum interius revelatum; hoc non potuit prius revelari, propter causas de quibus in sequentibus. Similiter nunc factum est ut factum est in fine Ecclesiae Judaicae; in fine enim ejus, qui fuit cum Dominus in mundum venit, apertum est Verbum interius; revelata enim sunt a Domino, cum fuit in mundo, Divina vera interiora, quae novae ecclesiae ab Ipso instaurandae inservitura erant, et quoque inserviebant: hodie quoque propter similes causas Verbum interius est apertum, et inde revelata sunt Divina vera adhuc interiora, quae inservitura sunt Ecclesiae Novae, quae Nova Hierosolyma vocabitur.
[3] Qualis Divina providentia Domini fuit in revelandis Divinis veris, ab ecclesiis progressive instauratis videri potest. Fuerunt plures ecclesiae in nostra tellure una post alteram: fuit Antiquissima quae ante diluvium, fuit Antiqua quae post diluvium, tum Hebraea, et dein Israelitica, post hanc fuit Christiana, et nunc incohat Nova. Divina vera intima fuerunt revelata illis qui ab Antiquissima Ecclesia fuerunt; Divina autem vera exteriora fuerunt revelata illis qui ab Antiqua Ecclesia fuerunt; at Divina vera extrema seu ultima Ecclesiae Hebraeae, ac demum Israeliticae, cum qua ecclesia tandem omne Divinum Verum periit, nam in Verbo tandem nihil fuit quod non adulteratum; at post ejus finem revelata sunt Divina vera interiora pro Ecclesia Christiana a Domino; et nunc adhuc interiora vera pro ventura ecclesia; interiora illa vera sunt quae in sensu interno seu spirituali Verbi sunt. Ex his patet quod progressio Divini Veri fuerit ab intimis ad ultima, ita a sapientia ad meram ignorantiam, et quod nunc fiat progressio ejus ab ultimis ad interiora, ita ab ignorantia iterum ad sapientiam.
[4] (Continuatio.) [DE VITA SECUNDUM PRAECEPTA DIVINA, QUAE CONTINENTUR IN DECALOGO.]
Religio apud hominem consistit in vita secundum praecepta Divina, quae in summa continentur in decalogo.
Apud illum qui non vivit secundum illa, non potest esse religio, quia non timet Deum, minus amat illum, nec timet hominem, minus amat illum; num timet Deum aut hominem qui furatur, adulteratur, occidit, false testatur? Usque tamen quisque potest vivere secundum illa, et qui sapit ille vivit sicut homo civilis, sicut homo moralis, et sicut homo naturalis; sed qui non vivit secundum illa sicut homo spiritualis, non potest salvari; nam vivere secundum illa sicut homo spiritualis, est propter Divinum in illis; at vivere secundum illa sicut homo civilis est propter justum, ac ut fugiat poenas mundi; et vivere secundum illa sicut homo moralis est propter honestum, ac ut fugiat jacturam famae et honoris; vivere autem secundum illa ut homo naturalis, est propter humanum, ac ut fugiat diffamiam quod non sit sanae mentis. Leges tam civiles quam morales et naturales omnes dictant quod non sit furandum, non adulterandum, non occidendum, non false testandum; sed usque non salvatur homo si fugiat illa mala ex illis solis legibus, nisi etiam fugiat illa ex lege spirituali; sic fugit illa ut peccata; apud hunc enim est religio, et est fides quod Deus sit, quod caelum et infernum sint, et quod vita post mortem sit; immo etiam apud hunc est vita civilis, tum vita moralis et vita naturalis; vita civilis quia est justum, vita moralis quia est honestum, et vita naturalis quia est humanum: at non vivere secundum illa praecepta ut homo spiritualis, is nec est civilis homo, nec moralis, nec naturalis homo, nam ei non est justum, non est honestum, immo non est humanum, quia non Divinum in illis: non enim datur bonum in se et ex se, nisi quod ex Deo; ita non datur aliquod justum, aliquod vere honestum, et vere humanum, in se et ex se, nisi quod ex Deo, et nisi Divinum sit in illis. Expende num aliquis in quo est infernum, seu qui est diabolus, possit facere justum ex justo, seu propter justum, similiter honestum, aut aliquod vere humanum; vere humanum est quod est ex ordine et secundum ordinem, et quod est ex sana ratione; ac Deus est ordo, et ex Deo est sana ratio: verbo, qui non fugit mala ut peccata, non est homo. Omnis qui facit illa praecepta suae religionis, fit civis et incola caeli; at qui facit illa praecepta non suae religionis, sed usque in externis vivit secundum illa ex lege naturali, morali et civili, is fit civis et incola mundi, non autem caeli.
[5] Pleraeque gentes sciunt illa praecepta, et quoque faciunt illa suae religionis, ac vivunt secundum illa quia Deus id vult et mandavit; per id communicationem habent cum caelo, et conjunctionem cum Deo, quare etiam salvantur: at plerique in orbe Christiano hodie non faciunt illa suae religionis, sed suae vitae ciVilis et moralis; non autem in externa forma usque ut appareant, fraudulenter agunt, et illicite lucrantur, non adulteria committunt, non ex odio internecino et vindictis manifeste persequuntur alios, nec falsa testantur; sed haec non faciunt, [non] quia peccata sunt, et contra Deum, sed quia timent suae vitae, suae famae, suae functioni, suae negotiationi, suae possessioni, suo honori et lucro, et suae voluptati; quare si haec vincula non retinerent, facerent illa: hi itaque nullam communicationem sibi fecerunt cum caelo, nec conjunctionem cum Domino, sed modo cum mundo et cum semet, non possunt salvari. Cogites, dum externa illa vincula tibi auferuntur, ut fit cum omni homine post mortem, si non interna vincula, quae sunt timoris et amoris Dei, ita religionis, te detinerent et retraherent, annon in omnis generis furta, adulteria, neces, falsa testimonia et concupiscentias, ex amore eorum, ita ex jucundo eorum, sicut diabolus, rueres: quod ita sit, etiam vidi et audivi.