5008.“约瑟把衣裳丢在妇人手里”表这最外层的真理被移除。这从“丢在妇人手里”和“衣裳”的含义清楚可知：“丢在妇人手里”是指处于它的权柄和掌控之下，因为“手”表示能力，或权柄和掌控（878，3091，3387，3563，4931-4937节）；由于经上说她“拉住约瑟的衣裳”，故此处所表示的是夺走；“衣裳”是指最外层的真理，如前所述（5006节）。若不通过举例说明，没有人能理解非属灵的属世真理想与属灵的属世真理结合，而后者对这种结合充满厌恶，因此便丢弃这最外层的真理，或任由它被夺走是什么意思。不过，首先要明白何为非属灵的属世真理，何为属灵的属世真理（4988，4992节）；以及这一事实：就最外层的事物而言，这二者彼此有联系，但它们决不会彼此结合。
但如前所述，这一点需要举例说明。先举一例。教会里有这样一个非属灵的属世真理：要向穷人、寡妇、孤儿行善，向他们行善就是圣言所吩咐的仁爱。但非属灵的真理，也就是处于非属灵真理的人照字面上的称呼来理解穷人、寡妇、孤儿；而属灵的属世真理，也就是处于这种真理的人的确肯定这个非属灵的属世真理，却将对“穷人、寡妇、孤儿”的这种理解置于末位；因为他们会从心里说，事实上，并非所有自称穷人的人都是这样，其中有些穷人过着非常邪恶的生活，既不敬畏神，也不畏惧人；若非恐惧拦阻，就会冲进各种难以启齿的罪恶行径。他们还会从心里说，在圣言中，“穷人”表示那些在灵性上贫穷的人，也就是说，是那些知道并从心里承认他们没有丝毫源于自己的良善与真理，一切事物都是白白赐与他们的人。他们对“寡妇”和“孤儿”的理解也一样，不同之处在于，他们各自具有某种不同的状态。从这个例子明显可知，对那些处于属灵的属世真理之人来说，向字面上所称呼的穷人、寡妇、孤儿行善是真理的最外层；这最外层的真理就像包裹内层事物的一件衣服。由此也可以看出，这最外层真理与那些处于非属灵的属世真理之人所拥有的真理是相吻合的；即便如此，这二者仍不会结合，只是彼此有联系。
以向邻舍行善为例。那些处于属灵的属世真理之人视每个人为邻舍，然而各自却以不同的方式和程度而为邻舍。他们从心里说，那些处于良善的人优先于其他人而为邻舍，当向他们行善。他们还说，那些陷入邪恶的人也是邻舍，但如果照法律惩罚这些人，便是向他们行善，因为这些惩罚有助于纠正他们，还能防止他们向善人行恶，树立坏榜样。教会中那些处于非属灵的属世真理之人也说每个人都是邻舍，但他们不考虑各人成为邻舍的程度或方式。因此，他们若处于属世良善，就会不加区别地向每一个激起他们同情心的人行善，甚至重点向恶人行善，而不是向善人行善，因为恶人以其流氓无赖行为知道如何激起同情心。从这个例子也可以明显看出，这最外层的真理能将那些处于非属灵的属世真理之人和那些处于属灵的属世真理之人聚在一起；然而，这二者仍无法结合在一起，只是彼此有一种联系，因为这二者对于邻舍的概念和感觉是不同的。
再举一例。那些处于属灵的属世真理之人一般也会说，穷乏困苦人是指必承受天国。但对他们来说，这只是一个最外层的真理，因为他们内心认为，穷乏困苦人是指那些灵性上如此的人，并且正是圣言所指的这些人承受天国。但教会中那些处于非属灵的属世真理之人却说，除了那些在世上陷入贫困，生活悲惨，比其他人受更多苦的人外，没有人能承受天国。他们还将财富、重要职位和世俗快乐称为众多干扰，或使人远离天堂的手段。这个例子也说明何为最外层的真理，以及这两种属世真理之间和谐的性质；它说明，他们不会结合在一起，只是彼此有一种联系。
再举这个例子。那些处于属灵的属世真理之人将以下观点视为一个最外层的真理，即：那些在圣言中被称为神圣的事物是神圣的，如约柜与施恩座、灯台、焚香、饼、祭坛等等，以及圣殿、亚伦的衣服，也就是所谓的圣衣，尤其盛有乌陵和土明的以弗得和胸牌。然而，对于这个最外层的真理，他们所持的观念是：这些事物本身并不神圣，也没有任何圣洁被注入它们；它们只是具有代表性，也就是代表主国度的属灵和属天事物，在至高意义上代表主自己。但那些处于非属灵的属世真理之人同样称这些事物为神圣，却以为它们本身因被注入了圣洁而神圣。从这个例子可以看出，这两种真理的确一致，但彼此不会结合在一起；因为正如属灵人对这最外层真理的概念不同于纯属世人的，这两种真理各自所取的形式也是不同的。
再举一例。对属灵人来说，这是一个最外层的真理：一切神性真理都能从圣言的字义得以证实，并且通过理性或理智概念为那些受到光照的人所知。属世人也承认这个最外层或一般真理；但他们却简单地认为，凡能从圣言得到证实，尤其他本人从圣言所证实的，都是真的。属灵人和属世人在这一点上是一致的：一切神性真理都能得到证实；然而，二者看待这个一般真理的方式却不同。纯属世人以为凡他为自己所证实，或听到其他人所证实的，都是神性真理；殊不知，虚假和真理一样容易被证实，并且虚假一旦被证实，看上去就和真理一样，甚至比真理本身还像真理，因为感官幻觉会进入其中，并将其呈现在脱离天堂之光的尘世之光中。
这也说明在属世人眼里，属灵真理的最外层是何性质，即：它就像一件衣服；还说明，当这件衣服被除去时，属世人与属灵人根本不一致，因而属灵人再没有任何用来保护自己免受属世人攻击的事物。这就是约瑟丢下自己的衣裳逃出来到外边去所表示的。因为纯属世人不承认内层真理；因此，当外层真理被夺走或除去时，这二者立刻分离。而且，属世人将属灵人用来证实最外层真理所引入的一切观念都称为虚假；因为他没有能力看清属灵人所证实的观念是不是真的。凭属世之光不可能看见属于属灵之光的事物，因为这样做违反次序。但按照次序，凭属灵之光能看见属于属世之光的事物。
Potts(1905-1910) 5008
5008. And he left his garment in her hand. That this signifies that it took away this ultimate truth, is evident from the signification of "leaving in her hand," as being in her power, for "hand" is ability or power (n. 878, 3091, 3387, 3563, 4931-4937); and because she caught hold of his garment, it is here meant to take away; and from the signification of a "garment," as being ultimate truth (of which above, n. 5006). That truth natural not spiritual wished to conjoin itself with truth spiritual natural, and that this was averse to conjunction, and for this reason left ultimate truth, or suffered it to be taken away, cannot be comprehended by anyone unless it is made clear by examples. But first let it be seen what truth natural not spiritual is, and what truth spiritual natural (n. 4988, 4992), and that there is an affinity in their ultimates, yet not any conjunction. [2] But as before said, let this be made clear by examples, and let this be the first. It is a truth natural not spiritual, within the church, that good ought to be done to the poor, to widows, and to the fatherless, and that to do good to them is the charity which is enjoined in the Word; but truth not spiritual-that is, they who are in truth not spiritual-understand by the poor, the widows, and the fatherless, only those who are so called; whereas truth spiritual natural-that is, they who are in this truth-do indeed confirm this, but put in the last place this meaning of the poor, the widows, and the fatherless; for they say in their hearts that not all are poor who call themselves poor, and that among the poor there are those who live most wickedly, and fear neither God nor men, and who would rush into every iniquity unless withheld by fear; and moreover that by the "poor" in the Word are meant those who are spiritually such, who know and confess at heart that they have nothing of truth and good from themselves, but that all things are bestowed on them by free gift. The same is true of the "widows" and the "fatherless," with a difference in respect to state. From this example it is plain that to do good to the poor, to the widows, and to the fatherless, under these names, is an ultimate of truth to those who are in truth spiritual natural; and that this truth is like a garment, which clothes interior things. It is also plain that this ultimate of truth concurs with the truth possessed by those who are in truth natural not spiritual, but that still there is not conjunction but affinity. [3] Let us take as an example that good ought to be done to the neighbor. They who are in truth spiritual natural regard everyone as the neighbor, but yet all in different respects and degrees; and they say at heart that those who are in good are in preference to others the neighbor to whom good is to be done; and that those who are in evil are also the neighbor, but that good is done to them when they are punished according to the laws, because by means of punishments they are amended; and in this way also care is taken lest evil be done to the good by them and by their example. Those within the church who are in truth natural not spiritual also say that everyone is the neighbor, but they do not admit of degrees and distinctions; and therefore if they are in natural good they do good without distinction to everyone who excites their pity, and oftener to the evil than to the good, because in their knavery the evil know how to excite pity. From this example also it is plain that they who are in truth natural not spiritual, and they who are in truth spiritual natural, are agreed in this ultimate truth; but that nevertheless there is not conjunction therein, but only affinity, because the one regards the neighbor and charity toward him with a different idea and in a different sense from that of the other. [4] Let us take also this example. They who are in truth spiritual natural say, in general, that the poor and miserable shall inherit the heavenly kingdom. But this is to them an ultimate truth, for inwardly they hold that those are poor and miserable who are spiritually such, and that it is these who are meant in the Word as inheriting the kingdom of heaven. But those within the church who are in truth natural not spiritual say that none can inherit the heavenly kingdom except those who in the world have been reduced to poverty, who live in misery, and who are more afflicted than others; they also call riches, dignities, and worldly joys, so many distractions, or means of withdrawing man from heaven. From this example also it is plain what the ultimate truth is, and of what nature, in which they agree; yet that there is not conjunction, but affinity. [5] Let us take also this example. They who are in truth spiritual natural regard it as an ultimate truth, that those things which are called holy in the Word, were holy, as the ark with the mercy-seat, the lampstand, the incense, bread, altar, and so on, and also as the temple, and the garments of Aaron, which are called holy garments, especially the ephod with the breastplate containing the Urim and Thummim. And yet in regard to this ultimate truth they have the idea that these things were not holy in themselves, nor was any holiness infused into them, but that they were holy representatively, that is, they represented spiritual and celestial things of the Lord's kingdom, and in the supreme sense the Lord Himself. But they who are in truth natural not spiritual in like manner call these things holy, but holy in themselves by infusion. From this it is plain that the two are agreed, but that they do not conjoin themselves; for this truth is of a different form-because of a different idea-with the spiritual man from what it is with the merely natural man. [6] Let us take one other example. It is an ultimate truth to the spiritual man that all Divine truths can be confirmed from the literal sense of the Word, and also, with those who are enlightened, by rational or intellectual things. This ultimate and general truth is acknowledged by the natural man also; but he believes in simplicity that everything is true which can be confirmed from the Word, and especially that which he himself has confirmed from it. In this therefore they concur-that all Divine truth can he confirmed; but this general truth is viewed differently by the one from what it is by the other. The merely natural man believes to be Divine truth whatever he has confirmed in himself, or has heard confirmed by others, not knowing that falsity can be confirmed as well as truth, and that falsity when confirmed appears exactly like truth, and even more true than truth itself, because the fallacies of the senses chime in, and present it in the light of the world separate from the light of heaven. [7] From this it is plain what is the quality of ultimate spiritual truth in the sight of the natural man-that it is like a garment; and when this garment is withdrawn, the natural and the spiritual man do not at all agree, and consequently the spiritual man has no longer anything by which to defend himself against the natural man. This is what is signified by Joseph's fleeing and getting out when he had left his garment. For the merely natural man does not acknowledge interior things; and therefore when exterior things are taken away or withdrawn, the two are at once dissociated. Furthermore, the natural man calls all things false by which the spiritual man confirms ultimate truth; for he cannot see whether that which he confirms is really so, it being impossible from natural light to see the things which are of spiritual light. This is contrary to order; but it is according to order that the things which are in natural light should be seen from spiritual light.
Elliott(1983-1999) 5008
5008. 'And he left his garment in her hand' means that this outermost truth was removed. This is clear from the meaning of 'leaving in her hand' as leaving to its power and control, for 'the hand' means power or power and control, 878, 3091, 3387, 3563, 4931-4937, a removal being meant here since it is said that 'she took hold of his garment'; and from the meaning of 'a garment' as outermost truth, dealt with above in 5006. No one can begin to understand what is meant by a wish on the part of unspiritual natural truth to join itself to spiritual natural truth, or by the latter being filled with aversion to such a joining together and therefore leaving the outermost truth behind, that is, allowing this to be removed, except with the help of examples to shed light on the matter. But first, see what unspiritual natural truth is, and what spiritual natural truth is, in 4988, 4992; also the fact that the two are associated with each other so far as outermost things are concerned but that they are in no way joined to each other
[4989] .
[2] But, as has been said, examples will help to shed light on this matter. Take this one first. Within the Church there exists the unspiritual natural truth which says that good should be done to the poor, widows and orphans, and that doing good to these is the charity which is commanded in the Word. But unspiritual truth, or rather, people guided by unspiritual truth, understand the poor, widows and orphans to be those who are literally called such, whereas spiritual natural truth, or rather, people guided by this kind of truth - while giving their firm assent to this unspiritual natural truth - place such an understanding of the expression 'poor, widows and orphans' in the last or outermost position. For in their hearts they say that not all people calling themselves the poor are in fact such, and also that some of those who are poor lead very wicked lives, fearing neither God nor men, and ready to plunge into every unmentionable deed but for the fear that holds them back. They also say in their hearts that in the Word the expression 'the poor' is used to mean those who are such spiritually, that is to say, those who know and in their hearts confess that nothing good or true at all that originates in themselves resides with them and that everything that is there has been freely given them. The expressions 'widows' and 'orphans' are considered by them in a similar way, the difference being that each involves some different state. From this example it may be seen that to people guided by spiritual natural truth doing good to the poor, widows and orphans who are literally called such is an outermost truth, and that this outermost truth is like a garment covering the things within. One may also see that this outermost truth fits in with the truth as understood by those guided by unspiritual natural truth; and that even so the two are not joined together but have merely an association with each other.
[3] Take the example of doing good to the neighbour. Those guided by spiritual natural truth consider every individual person to be their neighbour, yet each one to be such in a different manner and degree. In their hearts they say that those governed by good are pre-eminently the neighbour to whom good should be done. They also say that those governed by evil are likewise the neighbour, but that good is done to these if they suffer the punishments prescribed by laws, because those punishments serve to correct them, as well as to prevent evil being done to the good by them and the bad examples they set. Those within the Church who are guided by unspiritual natural truth likewise call every individual person the neighbour; but they do not take into consideration the degree or manner in which each one is a neighbour. Therefore if motivated by natural goodness they do good indiscriminately, to everyone who moves them to pity, most of all to the evil rather than the good because the evil in their malice know how to arouse feelings of pity. From this example too one may see that this outermost truth brings together those guided by unspiritual natural truth and those guided by spiritual natural truth, and yet the two are still not joined together but have merely an association with each other, since one has a different idea and different perception from the other of the neighbour and of charity towards him.
[4] Take a further example. Those guided by spiritual natural truth say in general that the poor and the wretched are to inherit the kingdom of heaven. But for them this is an outermost truth since they gather up within this the belief that 'the poor' and 'the wretched' are those who are spiritually such, and that these are the ones meant in the Word, to whom the heavenly kingdom will belong. But those within the Church who are guided by unspiritual natural truth say that no others can inherit the kingdom of heaven but those who in the world have been reduced to poverty, live in wretched circumstances, and suffer greater affliction than everyone else. They also call riches, important positions, and worldly joys just so many distractions or means that divert a person from heaven. This example also shows what an outermost truth is and the nature of the harmony between the two kinds of natural truth; it shows that they are not joined together, but have merely an association with each other.
[5] Take this example too. Those guided by spiritual natural truth consider it an outermost truth that those objects which in the Word are called holy really were holy, such as the ark and mercy seat, the lampstand, the incense, the leaves, and so on, as well as the altar; also the temple; and Aaron's vestments too, which are called vestments of holiness - in particular the ephod together with the breastplate where the urim and thummim were. Yet the idea they have so far as this outermost truth is concerned is that those objects were not in themselves holy, nor had they had any holiness instilled into them, but that they were holy in a representative sense, that is to say, they represented the spiritual and celestial realities of the Lord's kingdom, and in the highest sense the Lord Himself. People guided by unspiritual natural truth however also call those objects holy, but holy in themselves because holiness has been instilled into them. From this one may see that the two kinds of truth meet but do not become joined to each other; for as the spiritual man's conception of that outermost truth is different from that of the merely natural man, a different form is taken by each.
[6] Take yet another example. To the spiritual man it is an outermost truth that all Divine truths can be substantiated from the literal sense of the Word, and also by means of the rational or intellectual concepts known to the enlightened. That same outermost or general truth is also accepted by the natural man, but he has the simple belief that everything is true which can be substantiated from the Word, above all that which he himself has substantiated from it. The spiritual man and the natural man meet each other therefore in their common acceptance of the idea that every Divine truth can be substantiated; yet one sees this general truth in a different way from the other. The merely natural man believes that whatever he himself has substantiated for himself, or else has heard others substantiate, is a Divine truth. He does not realize that falsity can be substantiated just as easily as truth, and that, once substantiated, falsity has all the appearance of truth; indeed it appears to be more true than the truth itself, because the illusions of the senses enter in and present it in the light of the world separated from the light of heaven.
[7] This too shows what outermost spiritual truth seems like to the natural man - like a garment. It also shows that when this garment is removed nothing at all is left to draw the two together, as a consequence of which the spiritual man no longer has anything with which to protect himself from the natural man, which considerations are meant by Joseph's leaving his garment behind, fleeing, and going out of doors. For the merely natural man does not acknowledge interior truths, and therefore when exterior ones are taken away or removed a severance instantly takes place. What is more, all the ideas introduced by the spiritual man to substantiate outermost truth are called falsities by the natural man since he has no ability to see whether the idea substantiated by the spiritual man is really true. It is not possible to see by natural light what belongs to spiritual light, for to do so is contrary to order. But seeing by spiritual light what belongs to natural light is in keeping with order.
Latin(1748-1756) 5008
5008. `Et reliquit vestem suam in manu illius': quod significet quod abstraheret ultimum id verum, constat a significatione `relinquere in manu illius' quod sit in illius potestate; `manus' enim est potentia seu potestas, n. 878, 3091, 3387, 3563, 4931-4937, et quia `illa prehendit vestem ejus', est hic abstrahere; et ex significatione `vestis' quod sit ultimum verum, de qua supra n. 5006. Quod verum naturale non spirituale se conjungere voluerit cum vero naturali spirituali, et quod hoc aversaretur conjunctionem, et ideo ultimum verum reliquerit seu passum sit ut abstraheretur, a nemine comprehendi potest nisi illustretur per exempla; sed primum videatur quid verum naturale non spirituale, et verum naturale spirituale, n. 4988, 4992, et quod in ultimis (o)sit affinitas, non autem {1} aliqua conjunctio;[2] sed, ut dierum, res haec illustretur per exempla; sit hoc primo: verum naturale non spirituale est intra Ecclesiam quod pauperes, viduae et pupilli benefaciendi, et quod illis benefacere sit charitas quae mandata in Verbo; sed verum non spirituale, hoc est, illi qui in vero non spirituali sunt, per pauperes, viduas, pupillos, intelligunt illos qui ita nominantur; at verum naturale spirituale, hoc est, illi qui in (t)illo vero sunt, hac quidem confirmant, sed in ultimo loco ponunt quod intelligantur pauperes, viduae, pupilli, dicunt enim corde suo quod non omnes sint pauperes qui se vocant pauperes, quod etiam inter illos sint qui pessime vivunt, quique nec Deum nec homines timent, et qui ruerent in omne nefas nisi timor detineret; et praeterea quod per `pauperes' in Verbo intelligantur qui spiritualiter tales sunt, nempe qui sciunt et corde fatentur quod nihil veri et boni a se habeant, sed quod omnia illis gratis donentur; similiter se habet cum viduis et pupillis, cum differentia respectus ad statum; ex hoc exemplo patet quod pauperibus, viduis, pupillis benefacere, qui ita nominantur, sit ultimum veri illis qui in vero naturali spirituali sunt, et quod hoc verum sit instar vestis quae investit interiora; etiam patet quod hoc ultimum veri concurrat cum vero apud illos qui in vero naturali non spirituali sunt, sed quod usque non sit conjunctio sed {2} affinitas. [3] Sit exemplum quod proximo benefaciendum qui in vero naturali spirituali sunt, illi pro proximo habent unumquemvis, seu usque omnes in dissimili respectu et gradu, et corde dicunt quod qui in bono sunt, proximus sint prae aliis cui benefaciendum; qui autem in malo sunt, `quod' etiam proximus sint, sed quod tunc illis benefiat si secundum leges puniuntur {3}, quia per punitiones emendantur et quoque sic praecavetur ne malefiat bonis per eos et per exempla; qui in vero naturali non spiritu intra Ecclesiam sunt, etiam proximum dicunt unumquemvis, sed non admittunt gradus et respectus quapropter si in bono naturali sunt, benefaciunt unicuique qui miserationem movet, absque distinctione, ut plurimum malis prae bonis quia illi ex malitia sciunt miserationes incutere; ex hoc quoque exemplo patet quod in ultimo hoc vero conveniant illi qui in vero naturali non spirituali sunt et qui in vero naturali spirituali (o)sunt, sed quod usque non ibi conjunctio sit sed modo affinitas, unus enim aliam ideam et alium sensum de proximo et de charitate erga illum habet quam alter. [4] Sit quoque exemplum: qui in vero naturali spirituali sunt, in genere dicunt quod pauperes et miseri hereditaturi sint regnum caeleste; sed hoc verum ultimum illis est, interius enim recondunt quod illi `pauperes' sint et illi `miseri' qui spiritualiter tales sunt, et quod illi sint qui in Verbo intellecti sunt, quibus regnum caeleste; at qui in vero naturali non spirituali sunt intra Ecclesiam, dicunt quod non alii hereditare possint regnum caeleste quam qui in mundo in paupertatem redacti sunt, qui in miseriis vivunt et qui prae ceteris in afflictione sunt; vocant etiam divitias, dignitates, gaudia mundana totidem (o)avocamenta seu media removentia hominem a caelo; ex hoc exemplo etiam patet quid ultimum verum et quale in quo conveniunt, sed {4} quod non conjunctio sit sed affinitas. [5] Sit etiam exemplum: qui in vero naturali spirituali sunt, pro ultimo vero habent quod illa quae sancta vocantur in Verbo, fuerint sancta, sicut arca cum propitiatorio, cum candelabro, suffimentis, panibus, et reliquis, (o)tum altare; et sicut templum; et quoque vestes Aharonis quae vestes sanctitatis vocantur, imprimis ephodus cum pectorali ubi urim et thummim; sed usque de hoc ultimo vero illam ideam habent quod illa' non sancta fuerint in se, nec illis aliqua sanctitas infusa, sed quod sancta fuerint repraesentative, hoc est, quod repraesentaverint spiritualia et caelestia regni Domini, ac in supremo sensu Ipsum Dominum; qui autem in vero naturali non spirituali sunt, illa similiter vocant sancta, sed sancta in se per infusionem; inde patet quod conveniant, sed quod se non conjungant, verum enim illud alius formae est quia alius ideae apud spiritualem quam apud mere naturalem. [6] Sit quoque exemplum: verum ultimum spirituali (o)homini est quod omnia vera Divina possint confirmari ex Verbi {5} sensu litterali, et quoque per rationalia seu intellectualia apud illos qui illustrati sunt; hoc verum ultimum et commune etiam agnoscitur a naturali homine, sed hic credit simpliciter quod omne id verum sit quod ex Verbo confirmari potest, et maxime id quod ipse inde {6} confirmavit; in hoc itaque conveniunt quod omne verum Divinum confirmari possit, sed hoc verum (o)commune aliter spectatur ab uno quam ab altero; qui mere naturalis homo est, is verum Divinum credit quicquid {7} ipse apud se confirmavit, vel quod ab aliis audivit confirmatum, non sciens quod falsum aeque confirmari possit quam verum, et quod falsum confirmatum prorsus appareat sicut verum, et quoque plus quam ipsum verum, quia accedunt fallaciae sensuum, et sistunt id in luce mundi separata a luce caeli; [7] inde quoque patet quale est verum ultimum spirituale coram homine naturali, quod nempe sit instar vestis; et cum haec vestis abstrahitur, quod prorsus non conveniant {8}, consequenter quod homo spiritualis non amplius aliquid habeat per quod se defendat contra hominem naturalem, quae significantur per quod `Josephus relicta veste fugit et exivit foras'; nam mere naturalis {9} non agnoscit interiora, quapropter cum exteriora auferuntur seu abstrahuntur, tunc ilico dissociantur: et porro, homo naturalis omnia vocat falsa, per quae homo spiritualis confirmat veram ultimum, nam non videre potest id quod confirmat num ita sit; e luce naturali videre illa quae lucis spiritualis sunt, impossibile est; hoc contra ordinem est; sed secundum ordinem est quod e luce spirituali videantur quae in luce naturali sunt. @1 vero$ @2 i quod sit$ @3 puniantur$ @4 et$ @5 Verbo et ejus$ @6 i apud se, but possibly d$ @7 quod$ @8 i amplius$ @9 i homo$