6148.“惟有祭司的土地，约瑟没有买”表内在从属世层那里为自己获得了接受良善的一切能力，因为这些能力都来自它自己。这从“约瑟”的代表，以及“土地”、“祭司”和“没有买”的含义清楚可知。“约瑟”（这些事是指着他说的）是指内在，如前所述；“土地”是指真理的容器，如前所述（6135-6137节），在此是指接受良善的能力，因为某物的能力是指它固有的接受能力，以便一个容器能成为一个容器。这种能力来自主，也就是经由良善从主而来；因为若非爱之良善从主流入，就没有人有能力去接受真理或良善。从主而来的爱之良善的流注使得一切事物从内在存在于一个人里面，以具有接受的性质。接受良善的能力来自属世层，这一点由土地在埃及境内的事实来表示，因为“埃及”表示记忆知识方面的属世层（6142节）。“祭司”是指良善，如下文所述。“没有买”是指没有如同它将真理和真理之良善，连同它们的容器变成它自己的（这一切通过荒凉和维持发生）那样，把这些能力归于它自己，因为这些能力来自它自己，也就是说，来自内在。所有这些含义表明，“惟有祭司的土地，约瑟没有买”表示内在从属世层那里为自己获得了接受良善的一切能力，因为这些能力都来自它自己。
此中情形是这样：人接受真理与良善的能力直接来自主；人根本不需要来自他自己的任何帮助就能获得它们。因为人始终被保持在接受良善与真理的能力中，并通过这种能力而拥有理解力和意愿。但人若转向邪恶，就不会接受它们。诚然，这种能力会保留下来，但向着对它们的思维和感觉的靠近则向他关闭或堵塞了；因此，看见真理和感受良善的能力随着人转向邪恶，并在生活和信仰中确认它们而灭亡。人对于接受真理与良善的能力没有丝毫贡献，这一事实从教会的教义清楚可知，即：信之真理与仁之良善丝毫不来自人，全都来自主。然而，人却摧毁自己自己里面的这种能力。由此可见当如何理解这一观念：内在从属世层那里为自己获得了接受良善的一切能力，因为这些能力都来自它自己。之所以说“从属世层”，是因为来自主的良善之流注通过主经由内在进入属世层而实现；一旦从属世层中获得接受能力，流注就会发生，因为此时有了接受（参看5828节）。
至于“祭司”所表示的良善，要知道，有两样事物从主发出，即良善与真理。神性良善由祭司来代表，神性真理由君王来代表。正因如此，“祭司”表示良善，“君王”表示真理。关于论及主的祭司职分和王权，可参看前文（1728，2015e，3670节）。在古时的代表性教会，祭司和君王这两个职分在一个人身上联结起来，因为从主发出的良善与真理是合一的，在天上的众天使中间也是联结在一起的。
在古教会，联结在一起的这两个职分共存于其中的那一个人被称为“麦基洗德”，或“公义的王”。这一点从迎接亚伯拉罕的麦基洗德可以看出来；关于他，经上如此记着说：
又有撒冷王麦基洗德带着饼和酒出来；他是至高神的祭司。他为亚伯兰祝福。（创世记14:18，19）
他代表这两个职分方面的主，这一点从以下事实明显看出来：他是君王，同时也是祭司；他被允许祝福亚伯拉罕，给他带饼和酒，这两样东西在当时也是爱之良善和信之真理的象征。麦基洗德代表这两个职分方面的主，这一点从诗篇进一步明显看出来：
耶和华起了誓，决不后悔，你是照着麦基洗德的样式永远为祭司。（诗篇110:4）
这些话是指着主说的，“照着麦基洗德的样式”表示他既是君王，也是祭司，也就是说，就至高意义而言，神性良善和神性真理从祂一起发出。
此外，由于一个代表性教会将要建在雅各的后代中间，所以他们也要有一个人来联合代表从主合一发出的神性良善与神性真理。但是，由于那个人民或百姓的战争和偶像崇拜，这两个职分其实从一开始就是分开的；那些统治百姓的人被称为“领袖”，后被称为“审判官”；而那些承接圣职的人被称为“祭司”，属于亚伦的种，是利未人。然而，后来这两个职分就在一个人身上联结起来，如在以利和撒母耳身上。但由于这个人民或百姓具有这样的性质：因着偶像崇拜的做法在他们当中盛行，在他们中间无法建立一个代表性教会，只能建立一个教会的代表，所以这两个职分被允许分开。那时，主在神性真理方面由王来代表，在神性良善方面由祭司来代表。这种分离是照着那人民或百姓的意愿发生的，并非出于主的美意，这一点从耶和华对撒母耳所说的话清楚看出来：
你只管依从百姓的声音，他们向你说的一切话；因为他们不是厌弃你，乃是厌弃我，不要我作他们的王。你要叫他们明了那君王所享有的权利。（撒母耳记上8:7至末尾；12:19，20）
这两个职分之所以要分开，是因为与神性良善分离的神性真理会将所有人定罪；而与神性良善合一的神性真理则拯救所有人。若按着神性真理来审判，人会被判入地狱；但神性良善会把他从地狱带出来，提入天堂。救恩出于怜悯，因而源于神性良善；不过，当人弃绝怜悯，由此将神性良善从自己那里抛弃时，诅咒就会存在；结果，他被交由真理来审判。“王”代表神性真理（参看1672，1728，2015，2069，3009，3670，4575，4581，4966，5044，5068节）。
“祭司”代表神性良善方面的主，并由此表示良善。这一点从拣选亚伦，并在他之后拣选利未人时关于祭司职分的所有规定的内义可以看出来；如这些规定：
唯独大祭司才可进入至圣所，在那里事奉。（利未记16）
这是献与耶和华为圣物归给祭司的。（利未记23:20；27:21）
他们在这地内不可有产业，也不可有分。耶和华就是他们的分和产业。（民数记18:20；申命记10:9；18:1）
利未人归耶和华，代替头生的；耶和华把它们交给亚伦。（民数记3:9，12，13，40至末尾；8:16-19）
当他们安营、起行时，大祭司和利未人要在营中间。（民数记1:50-54；2:17；3:23-38；4:1至末尾）
亚伦的种中，凡有残疾的，都不可近前来献燔祭和祭物。（利未记21:17-21）
此外还有其它许多规定（参看利未记21:9-13等）。
与祭司有关的所有这些规定在至高意义上都代表主的神性良善，因而在相对意义上代表爱与仁之良善。然而，被称为“圣衣”的亚伦的衣服则代表源于神性良善的神性真理。关于这些衣服，蒙主的神性怜悯，我们将在解释出埃及记时予以详述。
由于“王或君王”表示真理，“祭司”表示良善，故在圣言中，“王或君王和祭司”常常一起被提及。如启示录：
耶稣基督使我们归向神和祂父作王和祭司。（启示录1:5，6；5:10）
说我们作“王”凭的是信之真理，作“祭司”凭的是仁之良善。因此，在那些住在主里面的人中间，真理与良善被联结在一起，正如他们在天上那样，如前所述。这就是“作王和祭司”的意思。
耶利米书：
到那日，君王和首领的心都要消灭，祭司都要惊奇，先知都要诧异。（耶利米书4:9）
又：
以色列家和他们的君王、首领、祭司、先知也都照样羞愧。（耶利米书2:26）
又：
犹大王、首领、祭司、先知并耶路撒冷居民。（耶利米书8:1）
在这些经文中，“君王或王”表示真理；“首领”表示首要真理（1482，2089，5044节）；“祭司”表示良善；“先知”表示那些施行教导的人（2534节）。
进一步知道，约瑟不买祭司土地代表接受真理与良善的一切能力皆来自主，这一事实从摩西五经中关于利未人的田地的类似律法明显看出来：
利未人各城郊野的田地不可卖，因为那是他们永远的产业。（利未记25:34）
此处在内义上的意思是，人不可对教会的良善，也就是爱与仁之良善提出任何要求，因为这良善唯独来自主。
Potts(1905-1910) 6148
6148. Only the ground of the priests bought he not. That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal (of which above); from the signification of the "ground," as being the receptacle of truth (of which also above, n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good. It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by "Egypt" is signified the natural in respect to memory-knowledges (n. 6142). The internal sense as given above is further evident from the signification of "priests," as being good (of which in what follows); and from the signification of "not buying," as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal. Thus it is that by these words, "Only the ground of the priests bought he not" is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself. [2] The case herein is this. The capacities in man to receive truth and good are immediately from the Lord, nor does man render any aid in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man's not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith. That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord. Nevertheless a man can destroy this capacity in himself. From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself. It is said "from the natural," because the influx of good from the Lord is effected by the Lord through the internal into the natural. When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (as may be seen above, n. 5828). [3] In regard to goods being signified by "priests," be it known that there are two things which proceed from the Lord, namely, good and truth. The Divine good was represented by priests, and the Divine truth by kings. Hence it is that by "priests" are signified goods, and by "kings" truths. (Concerning the priesthood and royalty which are predicated of the Lord, see n. 1728, 2015, 3670.) In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together. [4] The person in whom these two things in the Ancient Church were joined together was called "Melchizedek," or "King of Righteousness," as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:
Melchizedek king of Salem brought forth bread and wine; and he was priest to God Most High; and he blessed Abraham (Gen. 14:18, 19). That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith. That Melchizedek represented the Lord as to both is further manifest from David:
Jehovah hath sworn and He will not repent, Thou art a priest eternally after the manner of Melchizedek (Ps. 110:4); which was said of the Lord; "after the manner of Melchizedek" means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together. [5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called "leaders," and afterward "judges;" while they who officiated in holy things were called "priests," and were of the seed of Aaron, and Levites. Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests. That this was done at the will of the people, and not of the Lord's good pleasure, is manifest from the word of Jehovah unto Samuel:
Obey the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them; and thou shalt show them the king's right (1 Sam. 8:7 to the end; 12:19, 20). [6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves. For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven. Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth. (That kings represented the Divine truth may be seen, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.) [7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites; as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Lev. 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Num. 18:20; Deut. 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Num. 3:9, 12, 13, 40, to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Num. 1:50-54; 2:17; 3:23-38; 4:1 to the end); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Lev. 21:17-21); besides many other things (see Lev. 21:9-13, and elsewhere). [8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity. But the garments of Aaron, which were called the "garments of holiness," represented the Divine truth from the Divine good; concerning which garments of the Lord's Divine mercy more shall be said in the explications of what is written in Exodus. [9] As truth is signified by "kings," and good by "priests," therefore in the Word "kings and priests" are frequently mentioned together; as in Revelation:
Jesus Christ hath made us kings and priests to God and His Father (Rev. 1:5, 6; 5:10);
"kings" are said to be "made" from the truth which is of faith, and "priests" from the good which is of charity. Thus with those who are in the Lord truth and good are joined together, as they are in heaven (as was said above), and this is meant by "being made kings and priests." [10] In Jeremiah:
It shall come to pass in that day that the heart of the king and of the princes shall perish; and the priests shall be amazed; and the prophets shall wonder (Jer. 4:9). Again:
The house of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jer. 2:26). Again:
The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem (Jer. 8:1). In these passages "kings" denote truths; "princes," primary truths (n. 1482, 2089, 5044); "priests," goods; and "prophets," those who teach (n. 2534). [11] Be it known further that the fact of Joseph's not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites in Moses:
The field of the suburbs of the cities of the Levites may not be sold; for it is their eternal possession (Lev. 25:34); by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.
Elliott(1983-1999) 6148
6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.
[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.
[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015(end), 3670 In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.
[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham,a
Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Gen 14:18, 19.
His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,
Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Ps 110:4.
These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.
[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the People desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,
Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Sam 8:7-end; 12:19, 20.
[6] The reason Why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.
[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:
The High Priest alone should enter the Holy of holies and minister there. [Lev.16.]
Things holy to Jehovah were to be for the priest. Lev 23:20; 27:21.
They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Num 18:20; Deut 10:9; 18:1.
The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Num 3:9, 12, 13, 40-end; 8:16-19.
The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Num 1:50-54; 2:17; 3:23-38; 4:1-end.
No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Lev 21:17-20.
And there are many other prescriptions besides these, such as those in Lev 21:9-13, and elsewhere.[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.
[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Rev.l:6; 5:10.
By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.
[10] In Jeremiah,
It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jer 4:9.
In the same prophet,
The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jer 2:26.
In the same prophet,
The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jer 8:1.
In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.
[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,
The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Lev 25:34.
The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.
Latin(1748-1756) 6148
6148. `Solum humum sacerdotum non emit': quod significet quod internum e naturali comparaverit sibi facultates recipiendi bonum, quia illae ab ipso, constat ex repraesentatione `Josephi', de quo haec dicuntur, quod sit internum, de qua prius; ex significatione `humi' quod sit receptaculum veri, de qua supra n. 6135-6137, hic facultas recipiendi bonum; facultas enim est receptibilitas quae inerit ut receptaculum sit receptaculum; facultas illa venit a bono, hoc est, per bonum a Domino; nisi enim a Domino influeret bonum amoris, nusquam alicui homini foret facultas recipiendi verum nec bonum; influxus boni amoris a Domino facit ut omnia intus in homine disponantur ad receptionem; quod facultas recipiendi bonum e naturali sit, significatur per quod `humus in Aegypto esset'; per `Aegyptum' enim significatur naturale quoad scientifica, n. 6142; ex significatione `sacerdotum' quod sit bonum, de qua sequitur; et ex significatione `non emere' quod sit non {1}appropriare sibi facultates illas, sicut appropriavit sibi vera et veri bona cum receptaculis eorum, quod factum per desolationes et sustentationes, ex causa quia facultates illae ab ipso, hoc est, ab interno, essent; inde est quod per `solum humum sacerdotum non emit' significetur quod internum e naturali comparaverit sibi facultates recipiendi bonum, quia illae ab ipso. [2] Cum his ita se habet: facultates recipiendi verum et bonum, apud hominem sunt immediate a Domino, nec aliquid opis ad {2}illas sibi comparandas ab homine venit, tenetur enim homo semper in facultate recipiendi bonum et verum; ex facultate illa est ei intellectus et voluntas; at quod non recipiat, est cum homo convertit se ad malum, tunc facultas quidem remanet sed praecluditur ei aditus ad cogitativum et sensitivum, quapropter facultas videndi verum et sentiendi bonum tantum perit quantum homo convertit se ad malum, et in illo se confirmat vita et fide; quod homo ad facultatem recipiendi verum et bonum nihil prorsus contribuat, notum est ex doctrinali in Ecclesia quod nihil veri quod est fidei, et nihil boni quod est charitatis, veniat ab homine sed a Domino; at homo facultatem illam apud se destruere potest; inde nunc constare potest quomodo intelligendum quod internum e naturali comparaverit sibi facultates recipiendi bonum quia illae ab ipso; quod e naturali dicatur, est quia influxus boni a Domino fit per internum in naturale a Domino, ibi cum comparata est facultas recipiendi, tunc fit influxus, nam tunc est receptio, videatur n. 5828. [3] Quod per `sacerdotes' significentur bona, sciendum est quod bina sint quae procedunt a Domino, nempe bonum et verum; Divinum Bonum repraesentatum fuit per `sacerdotes', et Divinum Verum per `reges'; inde est quod per `sacerdotes' significentur bona, et per `reges' vera; de Sacerdotio et de Regio quae praedicantur de Domino, videatur n. 1728,2015 fin., 3670: illa bina, nempe sacerdotium et regium, in Ecclesia repraesentativa Antiqua, conjuncta fuerunt in una persona, ex causa quia bonum et verum quae procedunt a Domino, unita sunt; et quoque conjuncta in caelo apud angelos; [4]persona in qua illa bina in Antiqua Ecclesia conjuncta fuerunt, vocabatur Malkizedech, seu rex justitiae; quod constare potest a Malkizedecho qui venit ad Abrahamum, de quo ita, Malkizedech rex Shalem eduxit panem et vinum, et ille sacerdos Deo Altissimo: et benedixit Abrahamo, Gen. xiv 18, 19; qui quod repraesentaverit Dominum quoad utrumque, patet ex eo quod fuit rex et simul sacerdos, et quod licuisset ei benedicere Abrahamo, et offerre ei panem et vinum, quae etiam tunc temporis erant symbola boni amoris et veri fidei; quod repraesentaverit Dominum quoad utrumque, adhuc patet apud Davidem, Juravit Jehovah, et non paenitebit Ipsum; Tu sacerdos in aeternum, juxta modum Malkizedechi, Ps. cx (x)4, haec ibi de Domino dicta sunt; `juxta modum Malkizedechi' est quod et Rex et Sacerdos, hoc est, in supremo sensu quod ab Ipso procedat Divinum Bonum et Divinum Verum una. [5] Quia Ecclesia repraesentativa etiam institueretur apud Jacobi posteros, sic quoque in una persona conjunctim repraesentaretur Divinum Bonum et Divinum Verum quae procedunt unita a Domino; sed propter bella et propter idololatriam illius populi in principio divisa fuerunt, et qui regnabant super populum, vocabantur duces et postea judices; et qui sancta obibant, dicebantur sacerdotes et fuerunt ex semine Aharonis, ac Levitae; at postea conjungebantur illa bina in una persona ut in Eli et in Samuele; sed quia populus talis erat ut apud illum non posset institui Ecclesia repraesentativa sed modo Ecclesiae repraesentativum, propter idololatricum quod regnabat apud illum, ideo permissum erat ut separarentur, ac Dominus quoad Divinum Verum repraesentaretur per reges, et quoad Divinum Bonum per sacerdotes: quod hoc ex libito populi, non autem ex beneplacito Domini factum, constat ex Verbo Jehovae ad Samuelem, Oboedi voci populi in omni quod dixerint ad te, quoniam non te repudiarunt, sed Me repudiarunt ut non regnem super eos;. . . et indicabis illis jus regis, 1 Sam. viii 7 ad fin., xii 19,20; [6] quod bina illa non separanda essent, erat causa quia Divinum Verum separatum a Divino Bono damnat unumquemvis, at Divinum Verum unitum Divino Bono salvat; ex Vero enim Divino homo damnatus est ad infernum, sed a Divino Bono eximitur inde et elevatur in caelum; salvatio est misericordiae, ita a Divino Bono; damnatio autem est cum homo renuit misericordiam ac ita rejicit a se Divinum Bonum, inde relinquitur judicio ex Vero; quod `reges' repraesentaverint Divinum Verum, videatur n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068. [7] Quod `sacerdotes' repraesentaverint Dominum quoad Divinum Bonum, ac inde per illos significetur bonum, constare potest ab omnibus illis in sensu interno quae instituta sunt de sacerdotio cum Aharon electus, et dein Levitae; ut quod summus sacerdos {3}solum intraret in Sanctum sanctorum, ac ibi ministraret; quod sancta Jehovae pro sacerdote essent, Lev. xxiii 20, xxvii 21;quod In terra non haberent partem et hereditatem, sed quod Jehovah erit pars et hereditas eorum, Num. xviii 20, Deut. x 9, xviii 1:Quod Levitae dati sint Jehovae loco primogenitorum, et quod a Jehovah dati Aharoni, Num. iii 9, 12, 13, 40 ad fin., viii 16-19:
Quod sacerdos maximus cum Levitis in medio castrorum essent, cum metabantur et cum proficiscebantur, Num. i 50-54, ii 17, iii 23-38, iv 1 ad fin.: Quod nullus ex semine Aharonis in quo aliqua macula, accederet ad offerenda holocausta et sacrificia, Lev. xxi 17-20: [8] praeter plura, ut quae Lev. xxi 9-13, et alibi; haec omnia repraesentabant in supremo sensu Divinum Bonum Domini et inde in sensu respectivo bonum quod amoris et charitatis; vestes autem Aharonis,quae vestes sanctitatis vocatae sunt, repraesentabant Divinum Verum a Divino Bono, de quibus, ex Divina Domini misericordia, in explicationibus super illa quae in Exodo. [9] Quia verum per `reges', ac bonum per `sacerdotes' significantur, ideo reges et sacerdotes in Verbo pluries simul nominantur, ut apud Johannem, Jesus Christus fecit nos reges et sacerdotes Deo et Patri Suo, Apoc.16,v 10;
`reges' dicuntur facti ex vero quod fidei, et `sacerdotes' ex bono quod charitatis; ita verum et bonum apud illos qui in Domino sunt, conjuncta sunt ut sunt in caelo, ut supra dictum; hoc intelligitur per `fieri reges et sacerdotes': [10] apud Jeremiam, Fiet in die illo, . . . peribit cor regis et principum, et obstupescent sacerdotes, et prophetae admirabuntur, iv 9:
apud eundem, Pudefacti sunt domus Israelis, ipsi reges eorum, principes eorum et sacerdotes eorum, et prophetae eorum, ii 26:
apud eundem, Reges Jehudae, principes, sacerdotes et prophetae, et habitatores Hierosolymae, viii 1;
in illis locis `reges' pro veris, `principes' pro primariis veris, n. 1486, 2089, 5044, `sacerdotes' pro bonis, et `prophetae' pro docentibus, n. 2534. [11] Praeterea sciendum quod `Josephus humum sacerdotum non emerit', quod id fuerit repraesentativum quod a Domino omnis facultas recipiendi verum et bonum, patet a simili lege de agris Levitarum, apud Mosen, Ager suburbii urbium Levitarum non vendetur, quia possessio aeterna iis ille, Lev. xxv 34, per hoc intelligitur in sensu interno quod nullus homo sibi aliquid vindicare debeat de bono Ecclesiae, quod est bonum amoris et charitatis, quia id a solo Domino. @1 appropriari$ @2 illos sibi comparandus I$ @3 as I; T has solus$