8002.“外人和雇工都不可吃”表那些出于纯属世的倾向行善的人和那些为了自己的利益行善的人不会与他们在一起。这从“外人”、“雇工” 和“不可吃”的含义清楚可知：“外人”是指那些出于纯粹的属世倾向行善的人，如下文所述；“雇工”是指那些为自己的利益行善的人，也如下文所述；“不可吃”是指不与他们在一起，如刚才所述（8001节）。“外人”之所以表示那些出于纯粹的属世倾向行善的人，是因为外人是来自其他人民的新人。他们是居民，与以色列人和犹太人同住在一个家里；“同住”表示一起在良善里面，或说共享同样的良善。但由于如前所述，他们来自教会之外的其他人民，故所表示的良善不是教会的那种良善，而是在教会之外可见的那种良善。这种良善被称为“属世良善”，因为它是人与生俱来的遗传倾向的产物。此外，有些人由于健康状况差或精神衰弱也拥有这种良善。“外人”所表示的那些人所行的良善就是这种良善。
这种良善完全不同于教会的良善，因为因为良知通过教会的良善在人里面形成；良知是天使所进入的那个层面，他通过良知与天使相交。而属世良善则无法提供天使能进入的任何层面。那些处于属世良善的人在黑暗中行善，被盲目的本能引领；而不是在真理之光凭来自天堂的流注行善。因此，在来世，他们就像被风吹散的糠秕那样能被任何人、每个人带走，无论是一个恶人还是一个善人，尤其能被一个知道如何把情感和说服添加到论据上的恶人带走。这时，天使也无法引导他们离开；因为天使通过信之真理和良善进行运作，并流入人里面通过信之真理和良善所形成的那个层面。由此明显可知，那些出于纯粹的属世倾向行善的人无法融入天使当中。关于他们及其在来世的命运，可参看前文（3470，3471，3518，4988，4992，5032，6208，7197节）。
“外人”是指那些不在本地或本家，而是在外地的人，这一点明显可见于以下经文：
地不可永卖，因为地是我的；你们在我面前是寄居的，是外人。（利未记25:23）
诗篇：
耶和华啊，求你听我的祷告，我流泪，求你不要缄默，因为我在你面前是寄居的，是外人，像我列祖一般。（诗篇39:12）
创世记：
亚伯拉罕向赫人说，我在你们中间是寄居的，是外人；求你们在给我一个坟墓作产业。（创世记23:3-4）
“寄居的”和“外人”一样，也表示从别地来的一个新人和居民；但“寄居的”表示那些被教导和领受教会真理的人，而“外人”表示那些没有被教导教会真理的人，因为他们不愿领受它们。
至于“雇工”，他们是为了工钱而工作的人，是奴仆，不是买来的；他们被称为“雇工（经上或译雇佣）”（参看利未记19:13；25:4-6；申命记24:14，15）。由于“雇工”是指那些为工钱而工作的人，所以他们在内义上表示那些在世上为自己的利益行善的人；然而在更内在的意义上则表示那些为来世的回报而行善的人，因而表示那些想通过工作赚取功劳的人。
那些在世上纯粹为了自己的利益而行善的人绝无可能融入天使当中，因为他们行善的最终目的是世界，也就是财富和威望；而不是天堂，也就是灵魂的祝福和幸福。决定行为，并赋予它们以具体品质的，是目的。关于那些纯粹为了自己的利益行善的人，主如此说：
我是好牧人，好牧人为羊舍命。若是雇工，不是牧人，羊也不是他自己的，他看见狼来，就撇下羊逃走；狼抓住羊，赶散了羊。雇工逃走，因他是雇工。（约翰福音10:11-13）
耶利米书：
埃及是肥美的母牛犊，但出于北方的毁灭来到了！她的雇佣好像圈里的肥牛犊，他们转身退后，一齐逃跑，站立不住，因为他们遭难的日子已经临到他们。（耶利米书46:20-21）
外人和雇工不可与那些属教会的人共享圣物的禁令清楚可见于摩西五经：
凡外人不可吃圣物，寄居在祭司家的，或是雇工，都不可吃圣物。（利未记22:10）
在利未记还有一条律法允许人们从外人中间买奴仆，永远服事他们：
至于你的奴仆、婢女，可以从你四围的民族中买。并且那寄居在你们中间的外人，从这些人中间，也可以从同你们在一起的他们的家族中买，尽管他们在你们的地上出生，好叫他们作你们的产业，你们要将他们遗留给你们以后的子孙为产业，作为继承的产业；你们要永远作他们的主人。（利未记25:44-46）
“外人”表示来自纯属世之光的记忆知识；“从外人中间买奴仆作永远的产业”表示属灵真理掌控这些记忆知识的必要性。
然而，那些为了来世的回报而行善的人，也就是“雇工”所表示的人，不同于刚才所说的这些人，因为他们以天堂的生活和幸福为自己的最终目的。但这个目的会将他们的神性敬拜从主那里转离，并改到自己这里，结果他们只愿自己好，不愿他人好，除非他人愿他们好。当出现这种情况时，存在于每个细节中的，便是自我之爱，而不是对邻之爱，也就是说，他们没有纯正的仁爱。这些人也无法融入天使当中，因为天使极其厌恶赏赐或回报这个名称和想法。主在路加福音中教导说，人行善不可以回报为目的：
你们倒要爱仇敌，也要善待他们，借出去，不指望偿还，你们的赏赐就必大了，你们也必作至高者的儿子。（路加福音6:32-35；14:12-14）
关于邀功的良善及其性质，可参看前文（1110，1111，1774，1835，1877，2027，2273，2340，2373，2400，3816，4007e，4174，4943，6388-6390，6392，6393，6478节）
主之所以多次说行善的人在天上有赏赐（如马太福音5:11，12；6:1，2，16；10:41，42；20:1-16；马可福音9:41；路加福音6:23，35；14:14；约翰福音4:36），是因为人在没有重生之前，只会想着赏赐或回报；但他重生之后，情况就不同了；那时，如果有人认为他向邻舍行善是为了赏赐或回报，他就会非常气愤；因为他在行善，而非报答中感到快乐和幸福。“赏赐或回报”在内义上是指属于仁之情感的快乐（参看3816，3956，6388，6478节）。
Potts(1905-1910) 8002
8002. A lodger and a hired servant shall not eat of it. That this signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them, is evident from the signification of "a lodger," as being those who do what is good from mere natural disposition (of which below); from the signification of "a hireling," as being those who do what is good for the sake of their own advantage (of which also below); and from the signification of "not to eat of it," as being not to be with them (of which just above, n. 8001). That a "lodger" denotes what is good from mere natural disposition, is because lodgers were those who came from other peoples, and were inhabitants, and dwelt with the Israelites and the Jews in one house; and "to dwell together" signifies to be together in good. But because, as before said, they were from peoples out of the church, the good which is signified is not the good of the church, but is a good not of the church. This good is called "natural good," because it is hereditary from birth. Moreover, some have such good in consequence of ill health and feebleness. This good is meant by the good which they do who are signified by "lodgers." [2] This good is utterly different from the good of the church, for by means of the good of the church conscience is formed in man, which is the plane into which the angels flow, and through which there is fellowship with them; whereas by natural good no plane for the angels can be formed. They who are in this good do good in the dark from blind instinct; not in the light of truth by virtue of influx from heaven; and therefore in the other life they are carried away, like chaff by the wind, by everyone, as much by an evil man as by a good one, and more by an evil one who knows how to join to reasonings something of affection and persuasion; nor can they then be withdrawn by the angels, for the angels operate through the truths and goods of faith, and flow into the plane which has been formed within the man from the truths and goods of faith. From all this it is evident that those who do what is good from mere natural disposition cannot be consociated with the angels (concerning them and their lot in the other life, see n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197). [3] That "lodgers" are those who do not stay in their own land or in their own house, but in a foreign land, is evident in the following passages:
The land shall not be sold in perpetuity; for the land is Mine; but ye are sojourners and lodgers with Me (Lev. 25:23). Hear my prayer, O Jehovah, be not silent at my tear; for I am a sojourner with Thee, a lodger, as all my fathers were (Ps. 39:12). Abraham said unto the sons of Heth, I am a sojourner and a lodger with you; give me a possession of a sepulcher (Gen. 23:3-4). By a "sojourner" equally as by a "lodger," is signified a comer and inhabitant from another land, but by a "sojourner" are signified those who were being instructed in the truths of the church and who received them; and by "lodgers" were signified those not instructed in the truths of the church, because they were not willing to receive them. [4] As regards "hirelings," they were such as labored for hire, being servants, but not bought; that these were called "hirelings" see Lev. 19:13; 25:4-6; Deut. 24:14, 15. As "hirelings" were those who labored for hire, by them in the internal sense are meant those who do what is good for the sake of their own advantage in the world; and in a sense still more interior, those who do what is good for the sake of reward in the other life; thus who desire to merit by works. [5] They who do what is good merely for the sake of their own advantage in the world, cannot possibly be consociated with angels, because the end regarded by them is the world, that is, wealth and eminence; and not heaven, that is, the blessedness and happiness of souls. The end is what determines the actions, and gives them their quality. Concerning those who do what is good merely for the sake of their own advantage, the Lord thus speaks:
I am the good Shepherd; the good Shepherd layeth down His life for the sheep. But he that is a hireling, and not a shepherd, whose own the sheep are not, seeth the wolf coming, and deserteth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep. But the hireling fleeth because he is a hireling (John 10:11-13). Egypt is a very beautiful heifer; destruction out of the north is come. Her hirelings are like calves of the fatting stall; for they also have turned back, they have fled away together, they did not stand, because the day of their destruction is come upon them (Jer. 46:20-21). [6] That lodgers and hirelings were not to be consociated in respect to holy things with those who were of the church, is evident from this:
There shall no alien eat of the holy thing: a lodger of the priest, and a hireling, shall not eat of the holy thing (Lev. 22:10). And that from the sons of lodgers were to be bought servants who should serve forever, in the same:
Of the nations that are round about you ye shall buy manservant and maidservant; and also of the sons of the lodgers that do sojourn with you, of these shall ye buy, and of their family that is with you, although they have brought forth in your land; and that they may be your possession, and that ye may hand them over for an inheritance to your sons after you, to inherit for a possession; ye shall rule over them forever (Lev. 25:44-46). By the "sons of the lodgers" are signified memory-knowledges which are from mere natural light; that spiritual truths shall rule over these is signified by "servants being bought of the sons of the lodgers for a perpetual possession." [7] But they who do what is good for the sake of reward in the other life, who also are signified by "hirelings," differ from those just now spoken of, in that they have as the end life and happiness in heaven. But as this end determines and converts their Divine worship from the Lord to themselves, and they consequently desire well to themselves alone, and to others only so far as these desire well to them, and accordingly the love of self is in every detail, and not the love of the neighbor, therefore they have no genuine charity. Neither can these be consociated with the angels, for the angels are utterly averse to both the name and the idea of reward or recompense. That benefits must be imparted without the end of reward, the Lord teaches in Luke:
Love your enemies, and impart benefits, and lend, hoping for nothing again; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35; 14:12-14). (Concerning meritorious goods and their quality, see n. 1110, 1111, 1774, 1835, 1877, 2027, 2273, 2340, 2373, 2400, 3816, 4007, 4174, 4943, 6388-6390, 6392, 6393, 6478.) [8] That it is so often said by the Lord that they who do what is good shall "have their reward in heaven" (as in Matt. 5:11, 12; 6:1, 2, 16; 10:41, 42; 20:1-16; Mark 9:41; Luke 6:23, 35; 14:14; John 4:36) is because before he is regenerated a man cannot but think of reward; but it is otherwise when he has been regenerated; he is then indignant if anyone thinks that he benefits his neighbor for the sake of reward, for he feels delight and blessedness in imparting benefits, and not in recompense. (That in the internal sense "reward" denotes the delight of the affection of charity, see n. 3816, 3956, 6388, 6478.)
Elliott(1983-1999) 8002
8002. 'A stranger and a hired servant shall not eat it' means that those who are prompted by a merely natural inclination to do good, and those who do it for the sake of gain, shall not be together with them. This is clear from the meaning of 'a stranger' as those who are prompted to do good by a merely natural inclination, dealt with below; from the meaning of 'a hired servant' as those who do good for the sake of gain, also dealt with below; and from the meaning of 'not eating it' as not being together with them, dealt with immediately above in 8001. 'A stranger' means those who are prompted by a merely natural inclination to do good because strangers were newcomers from other peoples. They were inhabitants, dwelling with the Israelites and Jews in one house; and 'dwelling with' means sharing in the same good. But since, as has just been said, they were from peoples outside the Church the good that is meant is not a kind of good that is prominent in the Church but is the kind to be found outside the Church. And this is called natural good because it is a product of the hereditary inclinations that a person is born with. With some people such good may also be the product of poor health or debility of mind. This is what one should understand when the good done by those meant by 'strangers' is mentioned.
[2] This kind of good is completely different from the good prominent in the Church, for by means of the Church's kind of good conscience is established in a person; and conscience is the level on which the angels come in and which brings him into company with them. Natural good cannot provide any such level for angels to enter. Those whose good is natural do good in the dark, led by blind instinct, not in the light of truth, under the influence of heaven. In the next life therefore they are carried away like chaff by the wind, by anyone and everyone, whether evil or good, but especially by an evil person who knows how to add a certain amount of charm and persuasion to his arguments. Nor can angels at this time guide them away, for angels operate through the truths and forms of the good of faith; they enter in on the level formed within a person out of those truths and forms of the good of faith. From all this it is evident that those who are prompted by a merely natural inclination to do good cannot be integrated among angels. Regarding these people and their lot in the next life, see 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197.
[3] The fact that 'strangers' are those who are not in their own land nor in their own house but are those staying in a foreign land is clear in Moses,
The land shall [not] be sold outright, for the land is Mine; but you are sojourners and strangers with Me. Lev 25:23.
In David,
Hear my prayers, O Jehovah; do not be silent at my tears. For I am a sojourner with You, a stranger as all my fathers were. Ps 39:12.
And in the Book of Genesis,
Abraham said to the sons of Heth, I am a sojourner and a stranger among you; give me possession of a grave. Gen 13:3, 4.
'A sojourner', like 'a stranger', means a newcomer and inhabitant from another land; but 'a sojourner' means those who were taught and accepted the Church's truths, whereas those who were not taught them because they were unwilling to accept them are meant by 'strangers'.
[4] As for hired servants, they were people who worked for wages; they were servants, but not ones who had been bought. The fact that they were called 'hired', see Lev 19:13; 25:4-6; Deut 24:14, 15. Because hired servants were those who worked for wages they mean in the internal sense those who do good for the sake of gain in the world, and in a yet more internal sense those who do good for the sake of reward in the next life, thus those who wish to earn merit through works.
[5] Those who do good solely for the sake of gain in the world cannot possibly be integrated among angels, since their final objective for doing it is the world, that is, affluence and prestige, not heaven, that is, the blessedness and happiness of their souls. The final objective is what gives direction to actions and what gives them their specific character. Those who do good solely for the sake of gain are described by the Lord as follows in John,
I am the good shepherd. The good shepherd lays down his lifea for the sheep. But a hired servant, he who is not the shepherd, whose sheep are not his own, sees the wolf coming and leaves the sheep and flees; and the wolf seizes them, and scatters the sheep. But the hired servant flees because he is a hired servant. John 10:11-13.
And in Jeremiah,
A very beautiful heifer was Egypt; destruction has come from the north. Her hired servants are like calves of the stall,b for they also have turned about, fled away together, and not made a stand, because the day of their ruin has come upon them. Jer 46:20, 21.
[6] A law forbidding strangers and hired servants to share in holy things along with those belonging to the Church is stated in Moses as follows,
No outsider shall eat what is holy; a stranger staying with a priest, or a hired servant, shall not eat what is holy. Lev 22: 10.
And a law which allowed people to buy from the sons of strangers slaves who would serve them for evermore appears in the same book,
You shall buy a male or a female slave from the nations that are around you. And also from the sons of strangers sojourning among you - from them you shall buy, and from their families which are with you, even if they were born in your land, in order that they may be your possession. And you may pass them on as an inheritance to your sons after you to inherit as a possession. Forever you shall be their masters. Lev 25:44-46.
'The sons of strangers' means factual knowledge acquired with the aid of merely natural light. The necessity for spiritual truths to dominate that knowledge is meant by the law that slaves should be bought from the sons of strangers as possessions for evermore.
[7] People however who do good for the sake of reward in the next life, people who are also meant by 'hired servants', differ from those spoken about immediately above, in that they have life and happiness in heaven as their final objective. But this objective turns and alters the direction of their Divine worship away from the Lord towards themselves, as a consequence of which they want things to go well only for themselves, not for others except insofar as these want the same for them. When this is so self-love resides in their every desire, not love of the neighbour; that is, they do not have any genuine charity. Nor can these people be integrated among angels, for angels utterly loathe both the word and the notion of reward or repayment. The Lord teaches in Luke that one ought to do what is good without reward as the objective,
Love your enemies, and do good, and lend, hoping for nothing from it; then your reward will be great, and you will be sons of the Highest. Luke 6:32-35; 14:12-14.
Regarding the nature of good deeds performed to earn merit, see 1110, 1111,1774, 1835, 1877, 2027, 2273, 2340, 2373, 2400, 3816, 4007 (end), 4174, 4943, 6388-6390, 6392, 6393, 6478. The reason why the Lord says so many times that those who do good will have their reward in heaven - as in Matt 5:11, 12; 6:1, 2, 26; 10:41, 42; 20:1-16; Mark 9:41; Luke 6:23, 35; 14:14; John 4:36 - is that before a person has been regenerated he cannot help thinking about reward. But it is different once he has been regenerated. Then he is indignant if anyone thinks that he does good to his neighbour for the sake of reward; for he feels delight and bliss in the doing of good, but not in repayment. In the internal sense 'reward' is the delight belonging to the affection that goes with charity, see 3816, 3956, 6388, 6478.
Latin(1748-1756) 8002
8002. 1}. `{2} Inquilinus et mercenarius non comedet illud': quod significet qui ex sola indole naturali bonum faciunt, et qui propter lucrum, quod non cum illis, constat ex significatione `inquilini' quod sint qui bonum faciunt ex sola indole naturali, de qua sequitur; ex significatione `mercenarii' quod sint qui propter lucrum bonum faciunt, de qua etiam sequitur; et ex significatione `non comedere illud' quod sit non esse cum illis, de qua mox supra n. 8001. Quod `inquilinus' sit qui ex sola indole naturali bonum faciunt, est quia inquilini erant advenae ex aliis populis, et incolae, et cum Israelitis et Judaeis in una domo habitabant, et `cohabitare' significat in bono simul esse; sed quia erant, ut dictum, ex populis extra Ecclesiam, bonum quod significatur non est bonum Ecclesiae sed est bonum non Ecclesiae; hoc bonum vocatur bonum naturale, {3}quia ex nativitate est hereditario, tale etiam bonum aliquibus est ex invaletudine ac imbecillitate; hoc bonum intelligitur per bonum quod faciunt qui significantur per `inquilinos.' 2 Hoc bonum prorsus differt a bono Ecclesiae, nam per bonum Ecclesiae formatur apud hominem conscientia, quae est planum in quod {4}influunt angeli, et per quod datur cum illis consortium; at per bonum naturale non aliquod planum pro angelis formari potest; qui in hoc bono sunt faciunt bonum in tenebris ex caeco instinctu, non in luce veri ex influxu e caelo; quapropter {5} in altera vita abducuntur sicut paleae a vento, a quocumque, tam a malo quam a bono, ac plus a malo, qui novit adjungere ratiociniis aliquid affectionis (c)et persuasionis; nec tunc abduci possunt ab angelis, nam angeli operantur per vera et bona fidei, ac influunt in planum quod intus in homine {6}ex veris et bonis fidei formatum est; ex his patet quod qui ex sola indole naturali bonum faciunt non possint consociari angelis; de illis et de sorte illorum in altera vita, videatur n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197. 3 Quod inquilini sint qui non in terra sua, {7}nec in domo sua, sed in aliena commorantur, constat apud Moschen, Terra [non] vendetur praecise, Mea enim est terra, sed peregrini et inquilini vos Mecum, Lev. xxv 23:apud Davidem, Audi preces meas, Jehovah, ad lacrimam meam ne taceas, quia peregrinus ego Tecum, inquilinus sicu omnes patres mei, Ps. xxxix 13 [A.V. 12]:
et in Libro Geneseos, Abraham dixit ad filios Chethi, Peregrinus et inquilinus ego vobiscum; date mihi possessionem sepulcri, xxiii [3,] 4;
per `peregrinum' aeque ac per `inquilinum' significatur advena {8}et incola ex alia terra, sed per `peregrinum' significantur illi qui in veris Ecclesiae instruebantur et qui recipiebant illa, per `inquilinos' autem qui in veris Ecclesiae {9}non instrui, quia illa non recipere volebant. 4 Quod mercenarios attinet, erant illi qui pro mercede laborabant, erant servi sed non empti; quod illi dicti sint mercenarii, videatur Lev. xix 13, xxv 4-6; Deut. xxiv 14, 15; quia mercenarii erant qui pro mercede laborabant, per illos in sensu interno intelliguntur qui bonum faciunt propter lucrum in mundo; et in sensu adhuc interiore qui bonum faciunt propter mercedem in altera vita, ita qui per opera mereri volunt. 5 Qui bonum faciunt solum propter lucrum in mundo, illi nequaquam possunt consociari angelis, nam finis propter quem est mundus, hoc est, opulentia et eminentia, non autem caelum, hoc est, beatitudo (c)et felicitas animarum; {10} finis est qui determinat actiones et dat illis quale; de illis qui bonum faciunt modo propter lucrum ita Dominus apud Johannem, Ego sum pastor bonus; pastor bonus animam suam ponit pro ovibus; mercenarius vero et qui non pastor, cujus oves non sunt propriae, videt lupum venientem, et deserit oves, fugitque; et lupus rapit illas et dispergit oves; mercenarius vero fugit quia mercenarius est, x 11-13:
et apud Jeremiam, Vitula pulcherrima Aegyptus; excidium a septentrione venit; mercenarii illius sicut vituli saginarii, nam etiam illi converterunt se, fugerunt simul, non constiterunt, quia dies exitii illorum venit super illos, xlvi 20, 21. 6 Quod inquilini et mercenarii non consociarentur quoad sancta cum illis qui ab Ecclesia, apud Moschen, Ullus alienus non comedet sanctum, inquilinus sacerdotis et mercenarius non comedet sanctum, Lev. xxii 10:
et quod ex filiis inquilinorum emerentur servi qui servirent in perpetuum, apud eundem, Servum et ancillam ex gentibus quae circum vos emetis; et etiam de filiis inquilinorum peregrinantium cum vobis, de his emetis, et de familia illorum quae vobiscum, licet pepererint in terra vestra, ut sint vobis in possessionem, inque (x)hereditatem transmittatis eos filiis vestris post vos ad (x)hereditandum possessione, in aeternum illis dominabimini, Lev. xxv 44-46;
per `filios inquilinorum' significantur scientifica quae ex solo naturali lumine; quod spiritualia vera illis dominabuntur, significatur per quod `servi ex filiis inquilinorum {11}emerentur possessione perpetua.' 7 Qui vero bonum faciunt propter mercedem in altera vita, qui etiam per (x)mercenarios significantur, differunt ab illis de quibus nunc supra, quod {12} pro fine habeant vitam et felicitatem in caelo {13}; sed quia finis ille determinat et convertit cultum Divinum illorum a Domino ad se, ac inde sibi solis bene volunt, at aliis modo quantum illi sibi; {14}et tunc amor sui inest singulis, non autem {15}amor proximi, ita non illis est genuina charitas; hi nec possunt consociari angelis, nam angeli prorsus aversantur et nomen et ideam {16}mercedis seu remunerationis; quod {17}bene faciendum absque fine mercedis, docet Dominus apud Lucam, Amate inimicos vestros, et benefacite, atque mutuo date, nihil inde sperantes; tunc erit merces vestra multa, et eritis filii Altissimi, vi 32-35, tum xiv 12-14. De bonis meritoriis qualia sunt, videatur n. 1110, 1111, 1774, 1835, 1877, 2027, 2273, 2340, 2373, 2400, {18} 3816, 4007 fin., (x)4174, 4943, 6388-6390, 6392, 6393, 6478. 8 Quod a Domino toties dicatur quod qui bonum faciunt mercedem in caelo habituri sint, ut Matth. v 11, 12, vi 1, 2, 16, x 41, 42, xx 1-(x)16; Marc. (x)ix 41; Luc. vi 23, 35, xiv 14; Joh. iv 36, est quia homo antequam regeneratus est, non possit non cogitare de mercede; aliter vero cum regeneratus est, tunc indignatur si quis {19}cogitat quod proximo benefaciat mercedis causa, nam jucundum et beatum sentit in benefaciendo, non autem in remuneratione; quod merces in sensu interno sit {15}jucundum affectionis charitatis, {20} videatur n. 3816, 3956, 6388, 6478. @1 See Appendix Volume for deleted drafts of this . See also n.7993, note 1.$ @2 i Et AI$ @3 quod ex nativitate, ita haereditario est$ @4 influere possunt$ @5 i etiam$ @6 , quod ex veris$ @7 ac$ @8 ex alia terra, ac incola in non sua$ @9 Before in veris$ @10 i finis ille deducitur ab omnibus aliis ad se solum, ita convertitur a coelo, ac immergitur sibi et mundo;$ @11 erunt$ @12 i illi$ @13 i, hi autem vitam in mundo$ @14 inde affectio$ @15 affectio$ @16 mercedum$ @17 bonum$ @18 i 2373 f.$ @19 cogitet$ @20 i et inde beatitudo,$