17、“从死里头生的”表示祂也是神性良善本身。至今还没有人知道“从死里头生的”是什么意思；古人曾争论它的含义。他们知道“头生的”表示首先和主要的事物，教会的一切都出于它；许多人认为，它是教义和信仰上的真理；但只有少数人认为它是行为和作为上的真理，也就是生活的良善。我们稍后会看到，后一种真理才是教会首先和主要的事物，因而也是“头生的”在本来意义上的含义。不过，首先要说一说那些认为教义和信仰上的真理是教会首先和主要的事物，因而是“头生的”之人的观点。他们之所以这样认为，是因为它首先被学习，还因为一个教会是通过真理而成为一个教会的，但在真理属于生活之前，它仍不是一个教会。在此之前，真理只在理解力的思维和记忆里，不在意愿的行为中；真理若不是行为或作为上的真理，就不是活的。它只是像一棵枝繁叶茂却不结果子的树，像未加应用的知识，也像居住的房子有待建于其上的地基。这些事在时间上是首先的，但在目的上不是首先的；在目的上首先的事，才是首要的。因为在房子里居住在目的上是首先的，而地基在时间上是首先的；功用在目的上也是首先的，知识在时间上是首先的；同样，当栽下一棵树时，果实在目的上是首先的，而枝叶在时间上是首先的。
理解力也是如此，它首先在人里面形成，但目的是让人可以做他用理解力所看到的事；否则理解力就像一个教导得好，但生活邪恶的牧师。此外，一切真理都播种于内在人，扎根于外在人；因此，除非播种的真理扎根于外在人(这通过实行来实现)，否则它就会变得像一棵不是栽在土里，而是栽在土表的树，在炎炎烈日下会立刻枯萎。实践真理的人死后就把这根带在身上，但只通过信知道并承认它们的人没有这根。由于许多古人将时间上首先的也视为目的上首先的，这目的是首要的，所以他们说，“头生的”表示在教会的教义和信仰上的真理；殊不知，这真理只是表面上，而非实际上的头生者。
但所有将教义和信仰上的真理视为首要的人都被定罪了，因为这真理里面没有任何行为或作为，或没有任何生命。亚当和夏娃的长子该隐就由于这个原因而被定罪。该隐表示教义和信仰上的真理，这一点可见于《圣治》(242节)一书。雅各的长子流便也因此被他父亲定罪(创世记49:3-4)，其长子的名分被剥夺(列代志上5:1)。稍后我们会看到，“流便”在灵义上是指教义和信仰上的真理。因被定罪而都被击杀的“埃及头生的”在灵义上无非是指与生活的良善分离的教义和信仰上的真理，这真理本身是死的。但以理书和马太福音中的“山羊”无非是指那些处于与生活分离之信的人(关于他们，可参看《新耶路撒冷教义之信仰篇》，61-68节)。那些处于与生活分离之信的人在最后审判的时候被弃绝和定罪，这一点可见于《最后的审判续》(16节等)。
从这几件事可以明显看出，教义和信仰上的真理不是教会头生的，而行为或作为上的真理，也就是生活的良善才是头生的；因为在真理属于生活之前，教会不在人里面；当真理属于生活时，它才是良善。事实上，理解力的思维和记忆不流入意愿，并通过意愿流入行为；而是意愿流入理解力的思维和记忆，并流入行为。凡从意愿通过理解力发出之物，都是从属于爱的情感通过属于理解力的思维发出的，这一切都被称为良善，并进入生活。因此，主说：
行真理的，是靠神而行的。(约翰福音3:21)
由于约翰代表生活的良善，彼得代表信仰的真理(参看AR 5节)，所以靠着主的胸膛并跟从耶稣的，是约翰，而不是彼得(约翰福音21:18-21)。故主论到约翰说，他要等到祂来(约翰福音21:22-23)，因而直到今日，也就是主的降临。因此，现在主向那些将属于祂的新教会，也就是新耶路撒冷的人教导生活的良善。总而言之，真理从良善中首先产生的，因而理解力从意愿中产生的，才是“头生的”；因为真理属于理解力，良善属于意愿；这个“首先或头生”才是首要的，因为它就像种子，其余的东西都从这种子发出。
至于主，祂是从死里头生的，因为就其人身而言，祂是与神性良善合一的真理本身，所有人本身都是死的，但都从主那里活着。诗篇中的这句话也是这个意思：
我要立祂为长子，高过世上的列王。(诗篇89:27)
这话论及主的人身。正因如此，“以色列”被称为“长子”(出埃及记4:22-23)。“以色列”是指行为上的真理，“雅各”是指教义上的真理；由于教会不是仅由教义上的真理产生的，所以雅各被赐名为“以色列”。然而，在至高意义上，“以色列”是指主。
由于“头生的或长子”的这种代表，一切头生的和一切初熟的果子都归耶和华为圣(出埃及记13:2, 12; 22:28, 29)。由于“头生的或长子”的这种代表，利未人被取来代替以色列教会一切头生的；经上说，他们由此归耶和华(民数记3:12-13, 40-46; 18:15-18)；事实上，“利未”表示行为上的真理，也就是生活的良善；因此，祭司的职分被赋予了他的后代；关于这一事实，可参看下文。由于同样的原因，长子可得双份的产业，被称为“力量的开始”(申命记21:15-17)。
“头生的或长子”表示教会的首要之物，因为在圣言中，属世的出生表示属灵的出生，他的“头生的”是指在人里面首先产生它们的；因为教会不在人里面，直到在内在人中孕育的教义真理在外在人中出生。
17. The firstborn from the dead. This symbolically means, and which is Divine good itself.
No one as yet knows what it is to be firstborn from the dead. Moreover, the ancients debated what it symbolized. They knew that the firstborn symbolized the first or primary constituent from which sprung everything having to do with the church. Many also believed that it was truth in doctrine and faith, but a few thought it was truth in act and deed, which constitutes goodness of life. We will see that the latter is the first and primary constituent of the church, and therefore that, properly speaking, it is what is meant by the firstborn.
First, however, we must say something about the opinion of those who believed that truth in doctrine and faith is the first and primary constituent of the church, thus the firstborn. They believed this because truth is learned first, and because the church is a church in consequence of its truth, though not before the truth is lived. Prior to that it exists only in the thought and memory of the intellect, and not in any action of the will; and truth that is not truth in act or deed has no life in it. It is merely like a tree abounding in branches and leaves without any fruit, or like knowledge without any useful application. Or it is like a foundation upon which a house is being built for people to live in. These things are first in time, but they are not first in end, and those which are first in end are primary. For first in end is the living in the house, while the first in time is the foundation. The first in end, too, is useful application, while the first in time is knowledge. Likewise, when a tree is planted, the first in end is its fruit, while first in time are its branches and leaves.
[2] The same is the case with the intellect, which is formed first in a person, but to the end that the person may put into practice what he sees with the intellect. Otherwise the intellect is like a preacher who teaches rightly but lives an evil life.
Every truth, furthermore, is sown in the inner self and takes root in the outer one. Consequently, unless the truth that is sown takes root in the outer self, which it does by being put into practice, it becomes like a tree placed not in the ground but on top of it, which in the radiating heat of the sun immediately wilts.
This root is something a person takes with him after death if he has put truths into practice, but not the person who has known and acknowledged them in faith only.
Now, because many of the ancients made what is first in time first in end or primary, therefore they said that something firstborn symbolized truth in the church in doctrine and faith, unaware that it is the firstborn apparently, but not actually.
[3] Those, however, who made truth in doctrine and faith primary, were all condemned, because not a bit of practice or deed, or of life, was found in that truth. Cain, who was the firstborn of Adam and Eve, was condemned for that reason. That he symbolizes truth in doctrine and faith may be seen in Angelic Wisdom Regarding Divine Providence 242.
For the same reason too, Reuben, who was the firstborn of Jacob, was condemned by his father (Genesis 49:3-4), and the birthright was taken from him (1 Chronicles 5:1). In the spiritual sense Reuben means truth in doctrine and faith, as we will see hereafter.
The firstborn of Egypt were all struck down, having been condemned, and in the spiritual sense they mean nothing else than truth in doctrine and faith apart from goodness of life - truth which in itself is lifeless.
The goats mentioned in Daniel and Matthew 1mean no others than people who possess a faith apart from life, as discussed in The Doctrine of the New Jerusalem Regarding Faith, nos. 61-68.
Around the time of the Last Judgment, people who possessed a faith apart from life were rejected and condemned, as may be seen in A Continuation Concerning the Last Judgment 16[1]ff.
[4] It can be seen from these few considerations that the firstborn of the church is not truth in doctrine and faith, but truth in practice or deed, which constitutes goodness of life. For the church does not exist in a person until truth becomes a matter of life, and when truth becomes a matter of life, it is then goodness. That is because the thought of the intellect and memory do not flow into the will and through the will into practice. Rather the will flows into the thought and memory of the intellect and acts. Moreover, whatever issues from the will through the intellect does so from affection, which is a matter of love, through thought, which is a matter of the intellect. And it is all called good and enters into the life. Therefore the Lord says that he who does the truth does it in God (John 3:21).
[5] Since John represented goodness of life, and Peter the truth of faith (see no. 5 above), therefore John is said to have reclined at the Lord's breast and followed Jesus, and not Peter (John 21:18-23). The Lord also said of John that John would remain till He came (John 21:22-23), thus to the present day, which is the day of the Lord's coming. Consequently the Lord is now teaching goodness of life for people who will be constituents of His New Church, which is the New Jerusalem.
In sum, the firstborn is that which truth first produces from good, thus what the intellect produces from the will, because truth has to do with the intellect, and good with the will. This first element is primary, because it is like a seed from which everything else springs.
[6] As for the Lord, He is the "firstborn from the dead" because in respect to His humanity He is truth itself united to Divine good, from whom all people live, who in themselves are dead.
The like is meant in Psalms,
I will make him my firstborn, higher than the kings of the earth. (Psalms 89:27)
This is said of the Lord's humanity.
So it is that Israel is called the firstborn (Exodus 4:22-23). "Israel" means truth in practice, "Jacob" truth in doctrine; and because no church is formed in consequence of the latter alone, therefore Jacob was named Israel. (In the highest sense, however, Israel means the Lord.)
[7] Because of this representation of the firstborn, all the firstborn of people and animals were consecrated to Jehovah (Exodus 13:2, 12; 22:28-29).
Because of this representation of the firstborn, in the Israelite church the Levites were taken in place of all the firstborn, and it is said that they therefore belonged to Jehovah (Numbers 3:12-13, 40-46; 18:15-18). For Levi symbolizes truth in practice, which constitutes goodness of life, and therefore his descendants were given the priesthood, on which subject more later.
For the same reason, too, the firstborn was given a double portion of the inheritance, and he is called the beginning of strength (Deuteronomy 21:15-17).
[8] The firstborn symbolizes the primary constituent of the church because natural births in the Word symbolize spiritual births, and what first produces them in a person is then meant by his firstborn. For the church does not exist in him until the doctrinal truth conceived in the inner self is given birth in the outer self.
Footnotes:
1. Daniel 8:5, 8, 21
17. 'Himself the First-born from the dead' signifies that He also is Divine Good Itself. No one as yet knows what is 'the First-born from the dead'; and what it signifies was debated by. the ancients. It was known to them that by 'the first-born' is signified what is first and primary, out of which is everything of a Church; and it has been believed by many that it was truth in doctrine and faith, but by a few that it was truth in act and deed, which is the good of life. That the latter truth is what is first and primary of a Church, and thence is understood in the proper sense by 'the first-born,' will be seen. But first something will be said about the opinion of those who have believed that truth in doctrine and faith is what is the first and primary thing of a Church, thus 'the first-born.' They have believed this because it is learned first, and because a Church becomes a Church by means of truth, but still not before truth becomes of the life. Before this it is merely in the thought and in the memory of the understanding, and not in the act of the will; and truth that is not truth in act or deed is not living. It is merely like a tree running all to branches and leaves without fruit, and like knowledge without application to use. It is also like the foundation upon which a house is being built for residence. These things are first in time, but are not first in end; and things first in end are primary. For residence in a house is first in end, and first in time is the foundation. Again use is first in end, and knowledge first in time. Likewise the first in end when a tree is planted is the fruit, but the branches and leaves are first in time.
[2] It is similar with the understanding which is formed first with a man, but on account of the end that the man should do that which he sees with the understanding; otherwise the understanding is like a preacher who teaches well but lives wickedly. Besides, every truth is sown in the internal man and takes root in the external; and unless therefore the sown truth takes root in the external man, which comes about through the doing [thereof], it becomes like a tree placed not in the ground but on top of it, which instantly withers in the scorching heat of the sun. The man who has been practising truths (veritas) takes this root with him after death, but not the man who had known and acknowledged them only by faith. Now because many of the ancients made what is first in time first in end, and that end is primary, they therefore said that 'the first-born' signified truth in a Church from doctrine and faith, being unaware that it is apparently, but not actually, the first-born.
[3] But all those who have made truth in doctrine and faith the primary thing have been condemned, because there is nothing of deed or work, or nothing of life, in that truth. Cain, who was the first-born of Adam and Eve, was condemned for that reason: that by him is signified truth in doctrine and faith, may be seen in ANGELIC WISDOM CONCERNING DIVINE PROVIDENCE 242. For that reason also Reuben, who was the first-born of Jacob, was condemned by his father (Genesis 49:3-4), and the birthright (primogenitura) was taken away from him (1 Chronicles 5:1). That by 'Reuben' in the spiritual sense is understood truth in doctrine and faith will be seen in the following [pages]. By 'the first-born of Egypt' who were all smitten, because condemned, in the spiritual sense is understood nothing else than truth in doctrine and faith separated from the good of life, which truth in itself is dead. By the 'goats' in. Daniel 8 and, Matthew 25 are understood no others than those who are in a faith separated from life, concerning whom [see] in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING FAITH 61-68. That those who were in a faith separate from life have been rejected and condemned about the time of the last judgment, may be seen in A CONTINUATION CONCERNING THE LAST JUDGMENT 16 seq.
[4] From these few things it can be established that truth in doctrine and faith is not the first-born of a Church, but truth in act or work, which is the good of life; for the Church is not with a man until truth becomes of the life, and when truth becomes of the life, then it is good. In fact the thought and memory of the understanding does not inflow into the will, and by means of the will into act, but the will inflows into the thought and memory of the understanding, and does [the deed]; and what proceeds out of the will by means of the understanding proceeds out of the affection that is of the love by means of the thought that is of the understanding, and all this is called good and enters the life. The Lord therefore says:
He who does the truth, does it in God. John 3:21.
[5] Since John used to represent the good of life, and Peter the truth of faith (see above, 5), therefore:
John leaned on the Lord's breast, and followed Jesus, but not Peter. John 21:18-23.
The Lord therefore said of John that he would 'tarry till He came' (verses 22-23), thus to this very day, which is the Lord's coming. Therefore likewise the good of life is now being taught by the Lord for those who will be of His New Church, which is the New Jerusalem. To sum it all up, that is 'the first-born' which the truth first produces out of good, thus what the understanding produces out of the will; because truth is of the understanding and good is of the will. This 'first,' because it is as the seed out of which the rest of the things proceed, is the primary.
[6] In the case of the Lord, He is 'Himself the First-born from the dead' because He is also, as to His Human, the Truth Itself united to the Divine Good, from Whom all men live, who in themselves are dead. The like is understood in David:
I will make Him the First-born, high above the kings of the earth. Psalms 89:27 [H.B. 28].
'This [is said] concerning the Lord's Human. It is on this account that Israel is termed 'the first-born' (Exodus 4:22-23). By 'Israel' is understood truth in act, and by 'Jacob' truth in doctrine; and since no Church is produced out of the latter truth alone, Jacob was therefore named Israel. In the supreme sense, however, by 'Israel' is understood the Lord.
[7] Because of this representation of 'the first-born,' all the first-born [of men] and all the firstlings [of beasts] (omnes primogeniti et omnia primogenita) 1used to be sanctified to Jehovah (Exodus 13:2, 12; 22:29-30 [H.B. 28-29]). Because of the representation of 'the first-born' the Levites were adopted instead of all the first-born in the Israelitish Church, and it is stated that in that way they were Jehovah's (Numbers 3:12-13, 40-46; 18:15-18). Indeed by 'Levi' is signified truth in act, which is the good of life, and the priesthood was therefore given to his posterity. Concerning this fact [see] in the following [pages] . On account of this also a double portion of an inheritance was given to the first-born, and he was called 'the beginning (principium) of strength' (Deuteronomy 21:15-17).
[8] The first-born signifies what is primary of the Church, because in the Word spiritual births are signified by natural births, and then what first brings these to pass with a man Is understood by his 'first-born'; for the Church is not with him until a truth of doctrine conceived in the internal man is born in the external.
Footnotes:
1. See Apocalypse Explained 865[2].
17. The first-born from the dead, signifies that He is the Divine Good itself. What "the first-born from the dead" means, no one as yet knows; and the ancients disputed what it signifies. They knew that by "the first-born" is signified what is first and primary, from which is the all of the church; and it was believed by many, that it was truth in doctrine and in faith; but by few, that it was truth in act and work, which is the good of life. That this is the first and primary of the church, and thence in the proper sense is meant by "the first-born," will be seen presently. But first something shall be said concerning the opinion of those who believed, that truth in doctrine and in faith is the first and primary of the church, thus the first-born. They believed this, because it is learned first, and because a church is a church by means of truth, though not before it is of the life. Previously it is only in the thought of the understanding, and in the memory, and not in the act of the will; and truth, which is not truth in act or work, does not live. It is only like a luxuriant tree having branches and leaves without fruit. And it is like knowledge without application to use; and like the foundation upon which a house is built in which one is to dwell. These things are first in time, but they are not first in end; and what are first in end are primary; for habitation in the house is the first in end, but the foundation is the first in time; use also is first in end, and knowledge is first in time; in like manner the first in end, when a tree is planted, is the fruit, but the first in time are the branches and leaves.
[2] With the understanding it is similar, which is formed in man first, but to the end that what a man sees with his understanding, he may do; otherwise the understanding is like a preacher, who teaches well, but lives wickedly. Moreover all truth is sown in the internal man, and rooted in the external; wherefore, unless the truth that is inseminated takes root in the external man, which is effected by doing, it becomes like a tree planted, not in the soil, but upon it, which immediately withers on exposure to the heat of the sun. The man who has done the truth, takes this root with him after death; but not the man who had only known and acknowledged it in faith. Now because many of the ancients made that which is first in time, the first also in end, that is, primary; therefore they said, that the first-born signified truth in doctrine and faith in the church; not knowing that this is the first-born apparently, but not actually.
[3] But all those who have made truth in doctrine and in faith the primary, are condemned, because there is nothing of deed or work, or nothing of life in that truth. Therefore Cain, who was the first-born of Adam and Eve, was condemned. That by him is signified truth in doctrine and in faith, may be seen in the Angelic Wisdom concerning the Divine Providence, (242). Therefore, also Reuben, who was the first-born of Jacob, was condemned by his father, (Genesis 49:3-4), and his birthright was taken from him, (1 Chronicles 5:1). That by "Reuben" in the spiritual sense, is meant truth in doctrine and in faith, will be seen presently. By "the first-born of Egypt," who were all smitten, because condemned, nothing else is meant in the spiritual sense, than truth in doctrine and in faith separate from the good of life, which truth is in itself dead. By the "goats" in Daniel and in Matthew, no others are meant than those who are in faith separate from life, concerning whom see The Doctrine of the New Jerusalem concerning Faith, (61-68). That those who were in faith separate from life, were rejected and condemned about the time of the Last Judgment, may be seen in The Continuation concerning the Last Judgment, (16, seq.).
[4] From these few things it may appear that truth in doctrine and in faith is not the first-born of the church; but truth in act or work, which is the good of life; for the church is not with man until the truth becomes of the life, and when the truth becomes of the life, then it is good; for the thought of the understanding, and the memory, do not flow into the will, and through the will into act; but the will flows into the thought of the understanding, and into the memory, and acts. And what proceeds from the will, through the understanding, proceeds from affection, which is of love, through the thought, which is of the understanding, and all this is called good, and it enters into the life; wherefore the Lord saith, that:
He who doeth the truth, doeth it in God, (John 3:21).
[5] Because John represents the good of life, and Peter the truth of faith, as may be seen above, (5), therefore:
John leaned on the Lord's breast, and followed Jesus, but not Peter, (John 21:18-21).
The Lord also said of John, that "he should tarry till He came" (verse 22-23); thus to this day, which is the Lord's coming; the good of life is therefore now taught by the Lord 1for those who will be of His New Church, which is the New Jerusalem. In a summary, that is the first-born which the truth first produces from good, thus what the understanding produces from the will; because truth is of the understanding, and good is of the will: this first is primary, because it is as the seed from which the rest proceed.
[6] As to the Lord He is the First-born from the dead, because He, as to His Human, is the truth itself united to the Divine good, from whom all men live, who in themselves are dead. The same is meant in David:
I will make Him the first-born higher than the kings of the earth, (Psalms 89:27).
This is concerning the Lord's Human. Thence it is that Israel is called the first-born, (Exodus 4:22-23). By "Israel" is meant the truth in act, and by "Jacob" the truth in doctrine; and because there is no church from the latter alone, therefore Jacob was named Israel; but in the supreme sense by "Israel" is meant the Lord. On account of this representation of the "first-born," all the first-born and all the first fruits were sanctified to Jehovah, (Exodus 13:2, 12; 22:28-29).
[7] On account of this representation of the "first-born," the Levites were taken instead of all the first-born in the Israelitish church; and it is said that thereby they belonged to Jehovah, (Numbers 3:12-13, 40-46; 18:15-18): for by "Levi" is signified truth in act, which is the good of life; and therefore the priesthood was given to his posterity, which will be treated of below. For the same reason a double portion of the inheritance was given to the first-born, and he was called "the beginning of strength" (Deuteronomy 21:15-17).
[8] The "first-born" signifies the primary of the church, because in the Word by natural births, spiritual births are signified, and then what first produces them in man, is meant by his "first-born;" for there is no church with him, until the truth of doctrine conceived in the internal man is born in the external.
Footnotes:
1. The translation reads "Word," but the Latin clearly is "Lord."
17. Ipse Primogenitus ex mortuis," significat et quod est ipsum Divinum Bonum. - Quid "Primogenitus ex mortuis," nondum aliquis scit; et quid significat, a Veteribus disceptatum fuit; notum illis fuit, quod per "Primogenitum significetur Primum et Primarium ex quo omne Ecclesiae; et a multis creditum est, quod esset verum doctrina et fide, sed a paucis, quod esset verum actu et opere, quod est bonum vitae; quod hoc sit primum et primarium Ecclesiae, et inde in proprio sensu intelligatur per "Primogenitum," videbitur: sed primum dicetur de opinione illorum qui crediderunt, quod verum doctrina et fide sit primum et primarium Ecclesiae, ita primogenitum; crediderunt illud, quia id primum discitur, et quia Ecclesia sit Ecclesia per verum, sed usque non prius quam dum verum sit vitae; prius est modo in intellectus cogitatione et memoria, et non in voluntatis actu, ac verum quod non est verum actu seu opere, non vivit; est modo sicut arbor luxurians ramis et foliis absque fructu; estque sicut scientia absque applicatione ad usum; et est sicut fundamentum super quo exstruitur domus, in quo habitandum est; haec sunt prima tempore, sed non sunt prima fine, et prima fine sunt primaria; nam primum fine est habitatio in domo, et primum tempore est fundamentum; primum etiam fine est usus, et primum tempore est scientia; pariter primum fine, dum plantatur arbor, est fructus, sed primum tempore sunt rami et folia. Simile est cum intellectu, qui primum apud hominem formatur, sed ob finem. ut homo id quod intellectu videt, faciat; alioquin est intellectus sicut praedicator, qui bene docet, sed male vivit. Praeterea omne Verum seminatur in Interno homine, et radicatur in Externo; quare nisi Verum seminatum radicatur in Externo homine, quod fit per agere, fit sicut arbor posita non in humo, sed supra illam, quae aspirante aestu solis illico marcescit: hanc radicem homo secum fert post mortem, qui veritates fecerat; non autem homo qui sola fide illas cognoverat et agnoverat. Nunc quia multi ex veteribus id quod primum tempore est, fecerunt primum fine, quod est primarium, ideo dixerunt, quod Primogenitum significaret verum doctrina et fide in Ecclesia, nescientes quod hoc apparenter primogenitum sit, non autem actualiter. Sed omnes illi qui fecerunt Verum doctrina et fide primarium damnati sunt, quia nihil facti seu operis, seu nihil vitae, isti Vero inest; ideo Cainus, qui fuit Primogenitus Adami et Evae, damnatus est; quod per illum significetur Verum doctrina et fide, videatur in Sapientia Angelica de Divina Providentia 242. Ideo etiam Ruben, qui erat Primogenitus Jacobi, a Patre damnatus est, (Genesis 49:3-4);
Ac primogenitura ei adempta est, (1 Chronicles 5:1);
quod per Rubenem in Sensu spirituali intelligatur Verum doctrina et fide, in sequentibus videbitur. Per "Primogenita Aegypti," quae omnia percussa sunt, quia damnata, nec aliud in Sensu spirituali intelligitur, quam Verum doctrina et fide separatum a bono vitae, quod Verum in se mortuum est. Per "Hircos" apud Danielem et Matthaeum, nec alii intelliguntur, quam qui in fide separata a vita sunt, de quibus in Doctrina Novae Hierosolymae de Fide (61-68). Quod illi qui in fide separata a vita fuerunt, circa Ultimum Judicium rejecti sint et damnati, videatur in Continuatione de Ultimo Judicio 16, seq.. Ex his paucis constare potest, quod Verum doctrina et fide non sit primogenitum Ecclesiae, sed Verum actu seu opere, quod est bonum vitae; nam non prius Ecclesia est apud hominem quam dum verum fit vitae, et cum verum fit vitae tunc id est bonum; intellectus enim cogitatio et memoria non influit in voluntatem, et per voluntatem in actum, sed voluntas influit in intellectus cogitationem et memoriam, et facit; et quod ex voluntate per intellectum procedit, hoc ex affectione quae est amoris per cogitationem quae est intellectus procedit, et id omne vocatur bonum, ac intrat vitam; quare dicit Dominus, quod Qui facit veritatem, in Deo faciat, (Johannes 3:21).
Quoniam Johannes repraesentabat Bonum vitae, ac Petrus Verum fidei (5), ideo Johannes cubuit ad pectus Domini, et Secutus est Jesum, non autem Petrus, (Johannes 21:18-23);
Dixit etiam Dominus de Johanne, quod Mansurus sit usque dum venit (vers. 22, 23),
ita ad hodiernum diem, qui est Adventus Domini; quare etiam a Domino nunc docetur bonum vitae pro illis qui e nova Ipsius Ecclesia, quae est nova Hierosolyma, erunt. In summa, "Primogenitum" est, quod Verum ex Bono primum producit, ita quod Intellectus ex Voluntate; quia Verum est Intellectus et Bonum est Voluntatis: hoc Primum, quia est sicut semen, ex quo reliqua procedunt, est Primarium. Quoad Dominum, Ipse est Primogenitus ex Mortuis, quia Ipse etiam quoad Humanum Suum est Ipsum Verum unitum Divino Bono, ex Quo omnes homines, qui in se mortui sunt, vivunt. Simile intelligitur apud Davidem:
"Dabo Ipsum Primogenitum, altum Regibus terrae," (Psalm 89:28 (B.A. Psalm 89:27));
hoc de Humano Domini. Inde est quod Israel dicatur Primogenitus, (Exodus 4:22-23);
per "Israelem" intelligitur Verum actu, et per "Jacobum" Verum doctrina, et quia ex hoc solo non aliqua Ecclesia fit, ideo Jacob nominatus est Israel; in Supremo autem sensu per" Israelem" intelligitur Dominus. Propter hanc repraesentationem "Primogeniti,"
Sanctificabantur Jehovae omnes primogeniti et omnia primogenita, (Exodus 13:2, 12; 22:28-29).
Propter illam repraesentationem "Primogeniti,"
Assumebantur Levitae loco omnium Primogenitorum in Ecclesia Israelitica, et dicitur quod sic essent Jehovae, (Numeri 3:12-13, 40-46; 118:15-18);
per "Levim" enim significatur verum actu, quod est bonum vitae et ideo posteritati ejus datum est sacerdotium, de qua re in sequentibus. Propterea etiam,
Primogenito dabatur duplum haereditatis, et vocabatur "Principium roboris," (Deuteronomius 21:15-17).
Quod "Primogenitum" significet primarium Ecclesiae, est quia in Verbo per Nativitates naturales significantur Nativitates spirituales, et tunc quod primum illas; facit apud hominem, intelligitur per "Primogenitum" ejus; non enim prius Ecclesia est apud illum, quam dum Verum doctrinae in Interno homine conceptum in Externo nascitur.
Footnotes:
1. 40-46 pro "46 ad 46"