951# 由于“掌管末后七灾的七位天使”表示摧毁教会的邪恶和虚假的显现，它们是通过圣言中的神性真理而得以显现的，所以这些天使看上去“穿着洁白光明的细麻衣”；因为“洁白光明的细麻衣”表示真正的真理。所有天使都照着他们的职能而穿衣；因为他们所穿的衣服对应于他们的圣职，一般来说，对应于他们的内层。因神性真理而智慧的天使穿着平纹细布、上等细棉布或亚麻布制成的白衣，因为“平纹细布”、“上等细棉布”和“细麻布”对应于他们所处的真理；也正因如此，亚伦和他儿子在供职时所穿的衣服是细麻布的；对此，摩西五经如此记着说：
你要给亚伦和他儿子作亚麻布裤子，遮掩裸露的肉体，裤子当从腰达到大腿；当他们进入会幕，或就近坛，在圣所供职的时候，这些要在他们身上，免得他们担当罪孽而死。(出埃及记28:42,43)利未记：当亚伦进入圣所时，他要穿上细麻布圣内袍，把细麻布裤子穿在肉身上，腰束细麻布带子，头戴细麻布冠冕。(利未记16:4)
又：
当为百姓赎罪时，他要穿上同样的衣服。(利未记16:32)
又：
以及当他把坛上所烧的燔祭灰收起来时。(利未记6:10)祭司要以同样的方式在新殿供职。以西结书：
祭司利未人撒督的子孙进内院门必穿细麻衣；他们在内院门和里面供职的时候不可穿羊毛衣服；他们头上要戴细麻布头巾，腰穿细麻布裤子。(以西结书44:15,17,18)
他们在供职圣事时，之所以穿上细麻衣，是因为一切圣职都是通过神性真理实现的。亚伦和他儿子所供的祭司职分代表神性良善方面的主；这神性良善通过神性真理来事奉一切。此外，神性真理也进行保护，以免受来自地狱的虚假和邪恶伤害；故经上还说“免得他们担当罪孽而死”，这句话表示否则，来自地狱的虚假就会毁灭他们。这些衣服被称为“圣衣”，因为神圣论及神性真理。由于供职的衣服是细麻衣，所以祭司们在供职时，穿着细麻布的以弗得，如我们在撒母耳记(撒母耳记上2:18)所读到的；关于扫罗所杀的祭司(撒母耳记上22:18)；关于大卫，当他走在约柜前面时(撒母耳记下6:14)。
以及关于约翰福音中的主自己：耶稣就起身离席，脱去衣服，拿一块亚麻布束腰，随后把水倒在盆里，开始洗门徒的脚，并用束腰的亚麻布擦干。(约翰福音13:4,5)
“洗门徒的脚”代表、因而表示通过来自主的神性真理从邪恶和虚假中洁净；因为从邪恶和虚假中的一切洁净都是由主通过神性真理实现的；这种洁净由主用来束腰，并擦门徒脚的“亚麻布”来表示。
除了启示录所论述的七位天使外，还有其他天使穿着细麻衣；如：画记号在叹息之人额上的天使；他进到基路伯的轮子之间，取来火炭，把它们撒在城上。(以西结书9:3,4,11;10:2,6,7)
还有但以理所看见的天使也穿着细麻衣，腰束乌法精金带(但以理书10:5;12:6,7)。他们看起来穿着细麻衣，是因为他们为供职做准备。量新殿的天使面貌如铜，只见他手拿麻线和丈量的芦苇竿(以西结书40:3)。在那里，“量殿”描述了在其品质方面的新教会；这品质由丈量的数字来表示。教会的一切品质都通过神性真理而得知，这就是为何“麻线”在他手中。
由于“亚麻布”表示真理，“腰带”表示它的一切，因为它是那接受并包含一切事物的；由于以色列人中间不再有任何真理存留，所以：
先知耶利米被吩咐去买一根麻布带子束腰，把它藏在幼发拉底河边的磐石穴中；过了多日，它已经变坏，毫无用处了。(耶利米书13:1–7)
“麻布腰带”表示取自圣言的教义的一切真理。至于它被“藏在幼发拉底河边的磐石穴中，并在那里变坏了”表示什么，可参看前文(AE569c节)。在以赛亚书中，“亚麻”也表示教会的真理：压伤的芦苇，祂不折断；冒烟的亚麻，祂不扑灭；祂必将真理带入公理。
(以赛亚书42:3)
这些话论及主；祂不扑灭的“冒烟的亚麻”表示对任何人来说，来自良善的少量真理。其余的可参看前面的解释(AE627a节)。“麻”也表示来自圣言的真理，尤表圣言字义的真理(何西阿书2:5,9)。
此外，这也是以色列人的一条律例：他们不可穿羊毛和亚麻两样搀杂料作的衣服。(申命记22:11)原因在于，“羊毛”表示良善，“亚麻”表示真理，还因为人通过他的衣服与天堂社群交流；有些社群处于良善，有些社群处于真理。人决不能同时与不同的社群交流，这会造成混乱。迄今为止，没有人知道这就是制定该律例的原因。但我被恩准从我衣服的变换中得知这一点，因为当我脱下亚麻衣时，在灵界的那些处于真理的人就抱怨说，他们不能在场；当我再次穿上这衣服时，这些灵人就出现了。迄今为止，人们还不知道，与世人的衣服还有这样的对应关系；然而，这一点仍可从前面引用的经文明显看出来，即：论到亚伦和他儿子所穿的细麻衣、祭司和大卫所穿的细麻布以弗得所说的，以及论到天使出现时所穿的细麻衣、主用来束腰和擦门徒脚的亚麻布所说的。这一点也可从亚伦和他儿子其余的衣服看出来，这一切都具有代表性；这一点同样从衣服的一般意义看出来，“衣服”是指如衣服那样穿在良善上的真理(参看AE64,65,195,271,395,475a,476,637节)。
(关于第一诫续)世人不相信出于纯粹喜欢统治而对统治的爱，出于纯粹喜欢占有，而不是出于喜欢功用而对占有财富的爱，隐藏着各种邪恶在里面，还隐藏着对属于天堂和教会的一切的蔑视和弃绝；这是因为人出于自我之爱和世界之爱而被激励向教会、祖国、社会和邻舍行善，使善行变成体面，并寻求回报。因此，这爱被许多人称为生命之火和成就伟业的激励。但必须知道，这两种爱视功用为第一位，视自我为第二位到何等程度，就在何等程度上是良善；相反，它们视自我为第一位，视功用为第二位到何等程度，就在何等程度上是邪恶，因为那时，人只为自我，因而出于自我做一切事；因此，他自己的东西和他的自我就存在于他所做的一切事中；这本质上无非是邪恶。但视功用为第一位，视自我为第二位，就是为了教会、祖国、社会和邻舍而行善；人为了这些而向这些所行的良善不是来自人，而是来自主。这两种爱之间的区别就像天堂与地狱之间的区别。人不知道有这样一种区别，因为人自出生时起，因本性而在这些爱里面，还因为这些爱的快乐不断讨好和取悦他。
然而，要让他知道，出于统治的快乐，而不是出于功用的快乐而对统治的爱完全是属魔鬼的；这样一个人可称为无神论者；因为一个人在何等程度上处于这爱，就在何等程度上从心里不相信神的存在，也在何等程度上从心里嘲笑教会的一切，甚至恨恶它们，并出于恨恶而逼迫所有承认神的人，尤其逼迫那些承认主的人。他们生活的真正快乐就是作恶，做出各种邪恶和犯罪的行为。总之，他们是真正的魔鬼。只要一个人活在世上，他就不知道这一点；但当他进入灵界时，如死后随即发生的情形，他就会知道，事实就是如此。地狱充满这些人；在那里，他们不再实施统治，而是成为奴隶。此外，在那里，当在天堂之光中被观看时，他们看起来是颠倒的，头朝下，脚朝上，因为他们将统治放在第一位，将功用放在第二位。在第一位的，是头，在第二位的，是脚；作为头的，就被爱，构成脚的，则被踩在脚下。
951. Because the seven angels that had the seven last plagues signify the manifestation of the evils and falsities that have devastated the church; and as this manifestation is made by means of the Divine truth in the Word, therefore those angels appeared clothed in linen pure and glistening white; for by this is signified genuine truth. All the angels also appear clothed according to their functions; for the garments in which they are clothed correspond to their ministries, and in general to their interiors. Angels who are wise from Divine truth appear in white garments of satin, lawn, or linen, because satin, lawn, and linen correspond to the truths in which they are. It is for this reason, also, that the garments in which Aaron and his sons ministered were linen; concerning this it is thus written in Moses:
"Thou shalt make for Aaron and his sons breeches of linen to cover the flesh of their nakedness, from the loins even to the thighs; they shall be upon them, when they enter into the tent of the assembly, and when they approach to the altar to minister in the holy place, lest they bear iniquity and die" (Exodus 28:42, 43).
And in another passage:
"Aaron, when he shall enter into the holy place, shall put on the linen coat of holiness; shoes of linen shall be upon his flesh; he shall gird himself with a linen belt; and shall put on a mitre of linen" (Leviticus 16:4).
Also:
That he should put on the same garments when he expiated the people (ver. 32).
Also:
When he took the ashes from the altar after the burnt-offering (Leviticus 6:22).
[2] Similarly the priests were to minister in the new temple, in Ezekiel:
When "the priests the Levites, the sons of Zadok, shall enter at the gates of the inner court, they shall put on linen garments; no woollen shall come upon them; when they shall minister in the gates of the inner court and inward, mitres of linen shall be upon their head, and breeches of linen upon their loins" (44:17, 18).
The reason why they put on linen garments when they ministered holy things was, that all holy administration is effected by means of Divine truth. For the priesthood, to which Aaron and his sons were appointed, represented the Lord as to Divine good; and this ministers all things by means of Divine truth. Divine truth also defends from falsities and evils that are from hell; therefore it is also said, "lest they bear iniquity and die," which signifies, that otherwise falsities from hell would destroy them. These garments were called garments of holiness, because holiness is said of Divine truth.
Because linen garments were the garments of the ministry, therefore the priests wore an ephod of linen when they ministered, as we read concerning Samuel (1 Sam. 2:18); concerning the priests whom Saul slew (1 Sam. 22:18); and also concerning David, when he went before the ark (2 Sam. 6:14).
[3] Also concerning the Lord Himself in John:
Jesus "rose up from supper and laid aside his garments, and took a linen cloth, and girded himself, and put water into a basin, and began to wash the feet of the disciples, and to wipe them with the linen cloth with which he was girded" (13:4, 5).
The washing of the disciples' feet represented and thence signified purification from evils and falsities by means of Divine truth from the Lord. For all purification from evils and falsities is effected by means of Divine truth from the Lord; and this is signified by the linen cloth with which He girded Himself, and with which He wiped the disciples' feet.
[4] Besides these seven angels treated of in the Apocalypse, other angels also were seen in linen garments; as
The angel who set a mark on the foreheads of the men who sighed; and went in between the wheels of the cherubs, and took coals of fire and sprinkled upon the city (Ezekiel 9:3, 11; 10:2, 6, 7).
Also:
The angel who was seen by Daniel, clothed in linen, whose loins were girt with gold of Uphaz (Daniel 10:5; 12:6, 7).
They appeared clothed in linen, because girded for the ministry. The angel who measured the new temple, whose appearance was of brass,
Was seen to have a linen thread in his hand, and a measuring reed (Ezekiel 40:3).
By measuring the temple is there described the New Church as to its quality, which is signified by the number of the measure. And all the quality of the church is known by means of Divine truth; this was why a linen thread was in his hand.
[5] Because linen signifies truth, and a girdle everything pertaining to it, for it is that which embraces and includes all things; and since, with the sons of Israel, there was no longer any truth remaining,
Therefore the prophet Jeremiah was commanded to buy himself a girdle of linen, and hide it in the cleft of a rock at the Euphrates; and at the end of many days it was marred, and profitable for nothing (569).
[6] By linen is signified the truth of the church also in Isaiah:
"A bruised reed will he not break and smoking linen will he not quench, and he will bring forth judgment unto truth" (627).
[7] By linen is also signified truth from the Word, properly the truth of the sense of its letter (64, 65, 195, 271, 395, 475, 476, 637).
Continuation concerning the First Precept:-
[8] It is not believed in the world that the love of ruling from mere delight in ruling, and the love of possessing goods from the mere delight of possession, and not from delight in uses, conceal in themselves every kind of evil; and also a contempt and rejection of everything pertaining to heaven and the church; and this because a man from the love of self and the love of the world is stimulated to do good to the church, to his country, to society, and to his neighbour, placing honour in acting well, and looking for reward. Hence it is that such love is called by many the fire of life, and the incitement to great things. But it must be observed, that so far as these two loves regard uses in the first place, and self in the second, so far they are good. But so far as they regard self in the first place, and uses in the second, so far they are evil. For then a man does everything for the sake of self, and consequently from self; and then, in everything that he does, himself and his proprium are present; and this is intrinsically nothing but evil. But to regard uses in the first place, and self in the second, is to do good for the sake of the church, one's country, society, and the neighbour. And the goods that a man does to these for their own sake are not from man, but the Lord. The difference between these two loves is like that between heaven and hell. A man does not know that there is such a difference, because from birth and nature he is in them, and because the delight in them continually flatters and favours him. Let him, however, know that the love of ruling from the delight in so doing, and not from delight in uses, is altogether diabolical, and may be called atheistical. For in proportion as a man is in that love, in the same proportion he does not, in his heart, believe in the existence of a God; and in the same proportion he derides, in his heart, everything pertaining to the church; indeed, he hates them; and from hatred persecutes all those who acknowledge God, especially those who acknowledge the Lord. The very delight of their life is to do evil, and do wicked and crimeful deeds of every kind. In a word, they are very devils. A man does not know this while he lives in the world, but he will know that it is so, when he comes into the spiritual world, as is the case immediately after death. Hell is full of such persons; where, instead of exercising dominion, they become slaves. They appear also there, when seen in the light of heaven, to be inverted, with the head downwards and the feet upwards, because they placed rule in the first place, and uses in the second. And that which is in the first place is the head, and that which is in the second constitutes the feet; and that which is the head is loved, but that which constitutes the feet is trodden under foot.
951. As "the seven angels that had the seven last plagues," signify the manifestation of the evils and falsities that have devastated the church, and as these are made manifest by means of the Divine truth in the Word, therefore those angels appeared "clothed in linen clean and bright;" for "linen clean and bright" signifies genuine truth. All angels appear clothed according to their functions; for the garments in which they go clothed correspond to their ministries, and in general to their interiors. The angels who are wise from Divine truth appear in white garments of muslin, lawn, or linen, because "muslin," "lawn," and "linen," correspond to the truths in which they are; and for this reason Aaron and his sons had garments of linen in which they ministered. These are described in Moses:
Thou shalt make for Aaron and his sons linen breeches to cover the flesh of their nakedness, from the loins even unto the thighs; these shall be upon them when they shall go into the Tent of meeting and when they come near unto the altar to minister in the holy place, that they bear not iniquity and die (Exodus 28:42, 43).
Again:
When Aaron shall enter into the holy place he shall put on the linen coat of holiness and the linen breeches shall be upon his flesh, and he shall gird himself with a linen belt and shall put on a linen miter (Leviticus 16:4).
He should put on the same garments when expiating the people (Leviticus 16:32).
Also when he took the ashes from the altar after the burnt-offering (Leviticus 6:10).
[2] In like manner the priests were to minister in the new temple. In Ezekiel:
When the priests the Levites, the sons of Zadok shall enter at the gates of the inner court they shall put on linen garments; no wool shall come upon them while they shall minister in the gates of the inner court and within; linen miters shall be upon their head and linen breeches shall be upon their loins (Ezekiel 44:15, 17, 18).
They put on linen garments when they ministered holy things, because all holy administration is effected by the Divine truth. For the priesthood in which Aaron and his sons officiated represented the Lord as to the Divine good; and this ministers all things by means of the Divine truth. Moreover, the Divine truth protects from falsities and evils, which are from hell; therefore it is said "that they bear not iniquity and die," which signifies that otherwise falsities from hell would destroy them. These garments were called "garments of holiness," because holiness is predicated of the Divine truth. As the garments of ministry were linen garments, the priests wore a linen ephod when they ministered, as is read of Samuel (1 Samuel 2:18), and of the priests whom Saul slew (1 Samuel 22:18), and of David when he went before the ark (2 Samuel 6:14).
[3] Also of the Lord Himself in John:
Jesus rose up from supper and laid aside His garments, and took a linen cloth and girded Himself, and poured water into a basin and began to wash the disciples' feet and to wipe them with the linen cloth with which He was girded (Jeremiah 13:4, 5).
The washing of the disciples' feet represented and thus signified purification from evils and falsities by means of the Divine truth from the Lord; for all purification from evils and falsities is effected by the Lord by means of the Divine truth; and this is signified by "the linen cloth" with which the Lord girded Himself and with which He wiped the disciples' feet.
[4] Besides these seven angels treated of in Revelation there have been other angels seen in linen garments; as:
The angel who shall set a mark on the foreheads of the men who sigh; and who shall go in between the wheels of cherubim and take coals of fire and scatter them over the city (Ezekiel 9:3, 4, 11; 10:2, 6, 7).
Likewise the angel seen by Daniel, clothed in linen, whose loins were girt with gold of Uphas (Daniel 10:5; 12:6, 7).
These appeared clothed in linen because girded for ministry. The angel who measured the new temple, whose appearance was like that of brass:
Was seen to have a line of flax in his hand and a measuring reed (Ezekiel 40:3).
By "the measuring of the temple" there, is described the New Church as to its quality; this is signified by the number of the measures; and as all the quality of the church is known by the Divine truth, therefore "a line of flax" was in his hand.
[5] As "linen" signifies truth, and "a girdle" everything of it, for it is what embraces and includes all things, and as nothing of truth any longer remained with the sons of Israel, therefore:
The prophet Jeremiah was commanded to buy himself a linen girdle, and to hide it in the cleft of a rock at the Euphrates; and at the end of many days it was spoiled and was profitable for nothing (569.
[6] "Linen" signifies the truth of the church also in Isaiah:
A bruised reed He will not break, and smoking flax He will not extinguish, and He will bring forth judgment in truth (Isaiah 42:3).
This was said of the Lord; and "the smoking flax," that He will not extinguish signifies the small amount of truth from good with anyone. (The rest may be seen explained above, n. Hosea 2:5, 9).
[7] Moreover, it was a statute with the sons of Israel:
That they should not wear a garment of wool and linen mixed together (64, 65, 195, 271, 395, 475, 476, 637).
(Continuation respecting the First Commandment)
[8] It is not believed in the world that the love of ruling from the mere delight of ruling, and the love of possessing goods from the mere delight of possession, and not from the delight of uses, conceal in themselves all evils, and also a contempt for and rejection of all things pertaining to heaven and the church; and for the reason that man is stirred up by the love of self and the love of the world to doing good to the church, the country, society, and the neighbor, by making good deeds honorable and looking for reward. Therefore this love is called by many the fire of life, and the incitement to great things. But it is to be known that so far as these two loves regard uses in the first place and self in the second they are good, while so far as they regard self in the first place and uses in the second they are evil, since man then does all things for the sake of self and consequently from self, and thus in every least thing he does there is self and what is his own [proprium], which regarded in itself is nothing but evil. But to regard uses in the first place and self in the second is to do good for the sake of the church, the country, society, and the neighbor; and the goods that man does to these for the sake of these are not from man but from the Lord. The difference between these two is like the difference between heaven and hell. Man does not know that there is such a difference, because from birth and thus from nature he is in these loves, and because the delight of these loves continually flatters and pleases him.
[9] But let him consider that the love of ruling from the delight of ruling, and not from the delight of uses, is wholly devilish; and such a man may be called an atheist; for so far as he is in that love he does not in his heart believe in the existence of God, and to the same extent he derides in his heart all things of the church, and even hates and pursues with hatred all who acknowledge God, and especially those who acknowledge the Lord. The very delight of their life is to do evil and to commit wicked and infamous deeds of every kind. In a word, they are very devils. This a man does not know so long as he lives in the world; but he will know that it is so when he comes into the spiritual world, as he does immediately after death. Hell is full of such, where instead of having dominion they are in servitude. Moreover, when they are looked at in the light of heaven they appear inverted, with the head downwards and the feet upwards, since they gave rule the first place and uses the second, and that which is in the first place is the head, and that which is the second is the feet; and that which is the head is loved, but that which is the feet is trampled upon.
951. Quoniam per "septem angelos, qui habebant septem plagas ultimas", significatur manifestatio malorum et falsorum quae devastarunt ecclesiam, et quia manifestatio facta est per Divinum Verum in Verbo, ideo angeli illi apparuerunt "induti lino mundo et splendido"; per "linum" enim "mundum et splendidum" significatur genuinum verum. Omnes etiam angeli apparent vestiti secundum functiones; nam vestes, quibus induti incedunt, correspondent eorum ministeriis, ac in genere eorum interioribus. Angeli sapientes ex Divino Vero in vestibus albis exsindone, bysso aut lino apparent, quoniam "sindon", "byssus" et "linum" correspondent veris in quibus sunt: idcirco etiam Aharoni et filiis ejus fuerunt vestes ex lino, in quibus ministrabant: de quibus ita apud Mosen,
"Facies" Aharoni et filiis ejus "femoralia lini ad tegendum carnem nuditatis suae, a lumbis usque ad femora, .... erunt super" illis "cum intrabunt in Tentorium conventus, et accedent ad altare ad ministrandum in sancto, ne portent iniquitatem et moriantur" (Exodus 28:42, 43);
alibi,
Aharon, cum intrabit in sanctum, "tunicam lini sanctitatis induet, . . caligae lini erunt super carne ejus, . . baltheo lini cinget se, et cidarin lini imponet sibi" (Leviticus 16:4);
Quod easdem vestes indueret, cum expiaret populum (vers. 32);
Tum quando tolleret cinerem ex altari post holocaustum (Leviticus 6:3 [B.A. 10]).
[2] Similiter sacerdotes ministraturi in novo templo apud Ezechielem,
Cum "Sacerdotes Levitae filii Zadochi .... intrabunt ad portas atrii interioris, vestes lini induent, nec ascendet super eos lana, quando ministrabunt in portis atrii interioris et introrsum: cidares lini erunt super capite eorum, et caligae lini erunt super lumbis eorum" (44:15, 17, 18):
causa quod induerunt vestes lini cum ministrabant sancta, erat, quia omnis administratio sancta fit per Divinum Verum; sacerdotium enim, quo fungebantur Aharon et filii ejus, repraesentabat Dominum quoad Divinum Bonum; hoc ministrat omnia per Divinum Verum. Divinum etiam Verum tutatur a falsis et malis, quae ab inferno; quare etiam dicitur, "ne portent iniquitatem et moriantur", per quod significatur quod alioqui falsa ex inferno perderent illos. Vestes illae vocabantur "vestes sanctitatis", quia sanctitas praedicatur de Divino Vero.
Quia vestes lini erant vestes ministerii, inde sacerdotes portabant ephodum lini cum ministrabant, ut legitur de Samuele (1 Samuelis 2:18); de sacerdotibus quos Saul occidit (1 Samuelis 22:18); et quoque de Davide cum praeivit ante arcam (2 Samuelis 6:14).
[3] Etiam de Ipso Domino apud Johannem,
Jesus "surrexit de cena, et deposuit vestimenta sua, et accipiens linteum, et succinxit Se, et misit aquam in pelvim, ac incepit lavare pedes discipulorum, et abstergere linteo, quo succinctus erat" (13:4, 5):
lavatio pedum discipulorum repraesentabat et inde significabat purificationem a malis et falsis, a Domino per Divinum Verum; omnis enim purificatio a malis et falsis fit a Domino per Divinum Verum; hoc significabatur per "linteum", quo Dominus succinxit Se, et quo abstersit pedes discipulorum.
[4] Praeter septem hos angelos, de quibus in Apocalypsi, etiam alii angeli visi sunt in vestibus linteis; ut
Angelus qui signabat frontes virorum gementium, et qui intrabat ad inter rotam cheruborum, et accipit prunas ignis, et sparsit super urbem (Ezechiel 9:3, 4, 11; 10:2, 6, 7);
Tum qui visus Danieli, indutus linteis, cujus lumbi cincti auro Uphasi (Daniel 10:5; 12:6, 7);
qui induti linteis apparuerunt, quia accincti ad ministeria. Angelus qui mensurabat Novum Templum, cui aspectus aeris,
Visus est in manu habere filum lini, et calamum mensurae (Ezechiel 40:3):
per "mensurationem templi" ibi describitur Nova Ecclesia quoad ejus quale; numeri mensurarum significant illud: et omne quale ecclesiae cognoscitur per Divinum Verum; inde "filum lini" erat in manu ejus.
[5] Quoniam per "linum" significatur verum, et per "cingulum" omne ejus, est enim id complectens et concludens omnia, et quia apud filios Israelis nihil veri amplius residuum erat,
Ideo mandatum est prophetae Jeremiae ut emeret sibi cingulum lini, et absconderet in foramine petrae ad Euphraten; et id a fine dierum multorum corruptum fuit, nec proderat ad quicquam (13:1-7):
per "cingulum lini" significatur omne verum doctrinae ex Verbo; quid significat quod "reconditum sit in foramine petrae ad Euphraten, et ibi corruptum", videatur supra (n. 569 [c]).
[6] Per "linum" significatur verum ecclesiae etiam apud Esaiam,
"Calamum contusum non confringet, et linum fumigans non exstinguet, et in veritatem proferet judicium" (42:3):
haec de Domino; per "linum fumigans" quod non exstinguet, significatur parum veri ex bono apud aliquem. (Reliqua videantur supra, n. 627 [al, explicata.) Per "linum" etiam significatur verum ex Verbo, proprie verum sensus litterae ejus, Hoschea 2:5, 9.
[7] Inter statuta apud filios Israelis etiam fuit,
Quod non induerent vestem mixtam ex lana et lino simul (Deuteronomius 22:11);
causa erat quia "lana" significat bonum et "linum" verum, et quia homo per vestes suas etiam communicationem habet cum societatibus caeli; ac sunt societates quae in bono, et sunt quae in vero, et homo non communicationem habebit cum societatibus diversis simul, inde enim confusio: quod haec sit causa istius statuti, hactenus nemo scivit; mihi autem id scire datum est ex mutatione vestium mearum; veste enim ex lino deposita, conquesti sunt illi in mundo spirituali qui in veris erant, quod non adesse possent; ac iidem, recepta iterum veste, aderant. Quod talis correspondentia cum ipsis vestibus hominis sit, hactenus ignotum fuit; sed usque constare potest ex illis quae supra allata sunt, nempe ex vestibus lini Aharonis et filiorum ejus, ex ephodis lini quae sacerdotibus et Davidi, ex linteis quibus induti apparuerunt angeli, ex linteo quo Dominus Se succinxit et abstersit pedes discipulorum: tum etiam ex reliquis vestibus Aharonis et filiorum ejus, quae omnes erant repraesentativae; et ex significatione vestium in genere, quod sint vera induentia bonum (de qua videatur supra, n. 64, 65, 195, 271, 395, 475 [a] , 476, 637).
[8] (Continuatio de Primo Praecepto.)
Non creditur in mundo quod amor imperandi ex solo jucundo imperii, et amor possidendi bona ex solo jucundo possessionis et non ex jucundo usuum, recondant in se omnia mala, et quoque contemptum et rejectionem omnium quae caeli et ecclesiae sunt, ex causa quia homo ex amore sui et ex amore mundi excitatur ad faciendum bona ecclesiae, patriae, societati et proximo, ponendo in beneactis honorem, et exspectando praemium; inde est quod amor ille a multis dicatur ignis vitae, et excitamentum ad magna: sed sciendum est quod quantum bini illi amores spectant usus primo loco, ac se secundo, tantum sunt boni; at quantum spectant se primo loco, et usus secundo, tantum sint mali; nam tunc homo propter se, et consequenter ex se, omnia agit, et tunc in singulis quae agit est ipse et ejus proprium, quod in se spectatum non est nisi quam malum: at spectare usus primo loco et se secundo, est bona facere propter ecclesiam, patriam, societatem et proximum; et bona quae homo facit illis propter illos, non sunt ex homine, sed a Domino; discrimen inter illa duo, est sicut inter caelum et infernum. Homo nescit quod tale discrimen sit, quia ex nativitate et inde ex natura in illis est, et quia jucundum illorum jugiter adblanditur et favet:
[9] sed usque sciat quod amor imperandi ex jucundo imperii, et non ex jucundo usuum, sit prorsus diabolicus, ac vocari possit atheus; nam quantum homo in illo amore est, tantum corde non credit Deum dari, et tantum in corde suo ridet ad omnia ecclesiae: immo tantum odio habet, et ex odio persequitur, omnes qui Deum agnoscunt, imprimis qui Dominum: ipsum jucundum vitae illorum est malefacere, et omnis generis facinora et flagitia patrare: verbo, sunt ipsi diaboli. Hoc nescit homo dum in mundum vivit; sed quod ita sit, sciturus est cum in mundum spiritualem, quod fit statim post mortem, venit; infernum ex talibus est plenum, ubi loco quod dominationes fuerint, sunt servitia; apparent etiam ibi, dum spectantur in luce caeli, inversi, sicut capite deorsum et pedibus sursum, quoniam imperia fuerunt illis primo loco ac usus secundo; quod enim primo loco est, hoc caput est; et quod secundo, hoc pedes sunt; et quod caput est, hoc amatur; et quod pedes sunt, hoc proculcatur.