9276.“他们所剩下的，田间的野兽可以吃”表通过他们与那些处于外在真理的快乐之人结合。这从“他们所剩下的”、“吃”和“田间的野兽”的含义清楚可知：“他们所剩下的”，即百姓中的穷人所剩下的，是指他们留在后头的东西，因而是指在他们后面的东西，但在此是指通过他们所接受的东西，因为所论述的主题是教会与那些拥有少量真理之人的结合，在此是指它与那些处于外在真理的快乐之人的结合，教会与后者的结合是通过前者实现的，这一点可见于下文；“吃”是指交流和结合，如刚才所述（9275节）；“田间的野兽”是指那些处于外在真理的快乐之人。因为在圣言中，“牲畜”表示对真理和良善的情感，属羊群的牲畜表示对内在真理和良善的情感，属牛群的牲畜表示对外在真理和良善的情感；而“野兽”是指诸如属于最外在真理的那类情感；相对于内在情感，这些情感就是“野兽”，因为它们是属于感官层面的情感，被称为低级的愉悦和快乐。它们之所以是属于真理，不怎么属于良善的快乐，是因为通过肉体与世界直接相通的感官几乎不会从属灵良善中获得任何东西；事实上，住在感官层的，主要是肉体和世俗的爱。在圣言中，“牲畜”（beasts，或译走兽、野兽、动物）表示对真理和良善的情感（参看45，46，142，143，246，714，715，719，776，1823，2180，2781，3218，3519，5198，9090节）；属羊群的牲畜表示对内在真理和良善的情感，属牛群的牲畜表示对外在真理和良善的情感（5913，8937，9135节）；感官与世界相通，是最外在的，或说是心智最外在的能力（4009，5077，5089，5094，5125，5128，5767，6183，6201，6310，6311，6313，6315，6318，6564，6598，6612，6614，6622，6624，6844，6845，6948，6949，7442，7693，9212，9216节）。从这些地方的说明可以看出人心智的感官层相对于内层事物，是何性质，即：它就像野兽。
本节在内义上所论述的主题是那些处于仁之良善的人，以及那些拥有少量真理，却仍渴望接受教导的人，然后就是那些处于外在真理的快乐之人。这三类人构成教会。那些处于仁之良善的人构成教会的内在；那些拥有少量真理，却仍渴望接受教导，因而从良善获得对真理的情感之人构成教会的外在；但那些处于外在真理的快乐之人是最外在的，可以说形成周边，围住教会。
天堂与人类的结合，也就是主通过天堂与人类的结合，通过那些处于仁之良善的人，因而通过仁之良善实现；因为主存在于这良善里面。事实上，主就是这良善本身，因为它是从主发出来的。主通过这良善与那些拥有对真理的情感之人结合；因为对真理的情感源于良善，而良善从主发出，如前所述。反过来主又通过这些人与那些处于外在真理的快乐之人同在，因为他们的快乐大部分源于爱自己爱世界，极少源于属灵良善。这就是天堂与人接触的方式；也就是说，这就是主通过天堂与人接触的方式；因此，这就是主与人结合的方式。
这就是主与人类接触并结合的方式，这一点从以下事实可以看出来：流注发生在每个教会成员身上的方式都是这样。“教会成员”用来表示处于从主所获得的仁之良善和由此而来的信之真理的人；事实上，信所来自的仁是与人同在的教会本身，因为仁与信都来自主。主流入这良善，也就是人的内在层面；并通过该良善流入对真理的情感，也就是他的外在层面；再通过这情感流入外在真理的快乐，也就是他最外在的层面。
适用于具体的教会成员的，也适用于总体的教会，也就是构成主之教会的所有人。这是因为，在主眼里，整个教会就像一个人；事实上，与教会行如一体的主的天堂在祂眼里也像一个人，这从解释创世记的许多章节末尾关于作为大人的天堂的说明清楚看出来。教会是这样，教会的个体成员也是这样；因为教会的个体成员就是一个微型天堂、教会和主的国度。
教会在这方面也的确类似一个人，即：一个人有两个生命源泉，即心和肺。众所周知，当人的生命开始发展时，发展的第一个部位是心脏，第二部位是肺，身体的其它一切部位都从如同生命源泉的这两个部位获得生命。大人（即天堂和教会）的心脏是由那些处于对主之爱和对邻之爱的人构成的，因而从人抽象出来说，是由对主之爱和对邻之爱构成的。而大人（即天堂和教会）的肺脏，是由那些处于来自主的对邻之仁，并由此处于信的人构成的，因而从人抽象出来说，是由来自主的仁和信构成的。不过，大人里面的其余器官和肢体是由那些处于外在良善和外在真理的人构成的，因而从人抽象出来说，是由外在良善和外在真理构成的，内在真理和良善可通过这些外在真理和良善被引入。正如心首先流入肺，然后通过肺流入身体的器官和肢体一样，主同样如此通过爱之良善流入内在真理，通过这些真理流入外在真理和良善。
由此可见，教会在地上的存在是绝对必要的；没有教会，人类必灭亡；因为它就像一个将死之人，这时肺和心都停止运作。因此，主规定，地上始终要有一个教会；主通过从祂那里所获得的神性真理在这个教会为人所知；在我们地球，这神性真理就是圣言。如今，几乎没有人相信这是真的，因为几乎没有人相信，人生命的一切完全经由天堂从主而来。事实上，人们以为生命天生就在一个人里面，并且可以继续在他里面，无需与天堂相联，也就是说，通过天堂与主相联。但这种观点完全是错的。
由此明显可知当如何理解“第七年要叫地歇息，不耕不种，使你百姓中的穷人有吃的。他们所剩下的，田间的野兽可以吃”所表示的，通过仁之良善与那些拥有少量真理，却仍渴望接受教导的人结合，并通过这些人与那些处于外在真理的快乐之人结合。不过，关于上面所提到这些事，可参看前面的说明，即：在主眼里，天堂就像一个完整的人，因此被称为大人（1276，2996，2998，3624-3649，3741-3750，4218-4228节）。
这同样适用于主的教会，因为主在地上的国就是教会，教会与主在天上的国行如一体（参看4060，7396，9216节）；教会的具体成员拥有天堂和教会在里面（1900，1902，3624-3631，3634，3884，4292，4523，4524，4625，6013，6057节）；那些处于对主之爱和对邻之爱的人构成大人的心脏区域；那些处于来自主的仁，并由此处于信的人构成肺脏区域（3635，3883-3896节）；人生命的一切都是从主经由天堂流入的（2536，2706，2886-2889，2893，3001，3318，3484，3742，3743，4151，5846，5850，5986，6053-6058，6189-6215，6307-6327，6466-6495，6598-6626，6982，6985-6996，7004，7055，7056，7058，7147，7270，7343，8321，8685，8701，8717，8728，9109，9110，9216节）；天堂与人类相联（9216节）；地上没有一个教会，人类必灭亡（468，637，2853，4545节）。
Potts(1905-1910) 9276
9276. And what they leave the wild animal of the field shall eat. That this signifies conjunction through these with those who are in the delights of external truth, is evident from the signification of "what they leave," namely, the needy of the people, as being what they have left behind, thus that which is behind them, but here it denotes through them, because the subject treated of is the conjunction of the church with those who are in few truths, and here its conjunction with those who are in the delights of external truth (that the conjunction of the church with these latter is effected through the former, will be seen below); from the signification of "eating," as being communication and conjunction (as just above, n. 9275); and from the signification of "the wild animal of the field," as being those who are in the delights of external truth. For in the Word "beasts" signify the affections of truth and good, beasts of the flock the affections of internal truth and good, and beasts of the herd the affections of external truth and good; but "wild animals" such affections as belong to the most external truth; for relatively to internal affections these affections are wild animals, for they are affections of the sensuous things which are called pleasures and delights. The reason why they are delights of truth, and not so much of good, is that the sensuous things which communicate immediately with the world through the body, derive scarcely anything from spiritual good, for it is bodily and worldly loves that chiefly reside therein. (That in the Word "beasts" signify the affections of truth and good, see n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2180, 2781, 3218, 3519, 5198, 9090; that beasts of the flock signify the affections of internal truth and good, and those of the herd the affections of external truth and good, n. 5913, 8937, 9135; and that sensuous things communicate with the world and are the most external, n. 4009, 5077, 5089, 5094, 5125, 5128, 5767, 6183, 6201, 6310, 6311, 6313, 6315, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7693, 9212, 9216.) From what was shown in these places the nature of man's sensuous mind relatively to his more interior things can be known, namely, that it is like a wild animal. [2] The subject treated of in this verse in the internal sense is those who are in the good of charity, and also those who are in few truths and yet long to be instructed, and afterward those who are in the delights of external truth. These three kinds of men constitute the church. Those who are in the good of charity constitute the internal of the church; those who are in few truths and yet long to be instructed, thus who from good are in the affection of truth, constitute the external of the church; but those who are in the delights of external truth are the most external, and constitute as it were the circumference, and conclude the church. [3] The conjunction of heaven with the human race, that is, the conjunction of the Lord through heaven with man, is effected by means of those who are in the good of charity, thus by the good of charity; for in this good the Lord is present, because the Lord is this good itself, because it proceeds from Him. By means of this good the Lord conjoins Himself with those who are in the affection of truth, because the affection of truth is from good, and as before said good is from the Lord. Through these again the Lord is with those who are in the delights of external truth, for the delights with them are for the most part derived from the loves of self and of the world, and very little from spiritual good. Such is the communication of heaven with man, that is, such is the communication of the Lord through heaven with him; consequently such is the conjunction. [4] That the communication and conjunction of the Lord with the human race is of this nature, can be seen from the fact that such is the influx with every man of the church. By "a man of the church" is meant one who from the Lord is in the good of charity, and from this in the truths of faith; for charity from which is faith is the very church itself with man, because charity and faith are from the Lord; for the Lord flows into this good, which is the man's internal; and through it into the affection of truth, which is his external; and through this affection into the delights of external truth, which are in his uttermost external. [5] As it is with the man of the church in particular, so also it is with the church in general, that is, with all who constitute the Lord's church. The reason of this is that before the Lord the church universal is like a man, for before the Lord, His heaven, with which the church acts as a one, is as one man, as can be seen from what has been shown about heaven as a Grand Man at the end of many chapters of Genesis. And because this is so, the case is the same with a man of the church in particular; for a man of the church in particular is a heaven, a church, and a kingdom of the Lord in the least form. [6] Moreover, the case with the church is the same as with man himself, in that there are in him two fountains of life, namely, the Heart and the Lungs. It is known that the first of his life is the heart, and that the second of his life is the lungs, and that from these two fountains live all things in man both in general and in particular. The heart of the Grand Man (that is, of heaven and the church) is constituted of those who are in love to the Lord and in love toward the neighbor, thus, abstractedly from persons, of the love of the Lord and the love of the neighbor. And the lungs in the Grand Man (that is, in heaven and the church) are constituted of those who from the Lord are in charity toward the neighbor and from this in faith, and thus, abstractedly from persons, of charity and faith from the Lord. But all the other viscera and members in this Grand Man are constituted of those who are in external goods and truths, thus, abstractedly from persons, of the external goods and truths through which internal truths and goods can be brought in. As then the heart first flows into the lungs and through these into the viscera and members of the body, so likewise the Lord flows through the good of love into internal truths, and through these into external truths and goods. [7] From all this it can be seen that there must by all means be a church on earth; and that without it the human race would perish, because it would be like a dying man, when the lungs and heart cease to be moved. Wherefore it is provided by the Lord that there shall always be a church on the earth, in which the Lord has been revealed by the Divine truth which is from Him; and on our earth this Divine truth is the Word. At the present day scarcely anyone believes this to be so, because scarcely anyone believes that everything of man's life is from the Lord through heaven. For men suppose that life is in themselves, and that this can subsist without any connection with heaven, that is, through heaven from the Lord, although this opinion is utterly false. [8] From all this it is now evident how it is to be understood that conjunction is effected through the good of charity with those who are in few truths and yet desire to be instructed, and through these with those who are in the delights of external truth, which things are signified by "letting the land lie fallow and releasing it in the seventh year, and that then the needy of the people should eat, and what they left the wild animal of the field should eat." But concerning the things above related, see what has been already shown, namely, that before the Lord heaven is like a man, and is therefore called the Grand Man (n. 1276, 2996, 2998, 3624-3649, 3741-3750, 4218-4228). [9] (That it is the same with the Lord's church, seeing that His kingdom on earth is the church, which acts as a one with His kingdom in the heavens, see n. 4060, 7396, 9216; also that a man of the church is a heaven and a church in particular, n. 1900, 1902, 3624-3631, 3634, 3884, 4292, 4523, 4524, 4625, 6013, 6057; that those who are in love to the Lord and in love toward the neighbor constitute the province of the heart in the Grand Man, and those who are in charity and thereby in faith from the Lord constitute the province of the lungs, n. 3635, 3883-3896; that everything of man's life flows in from the Lord through heaven, n. 2536, 2706, 2886-2889, 2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985-6996, 7004, 7055, 7056, 7058, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 9109, 9110, 9216; that there is a connection of heaven with man, n. 9216; and that without a church on earth the human race would perish, n. 468, 637, 2853, 4545.)
Elliott(1983-1999) 9276
9276. 'And whatever is left by them let the wild animal of the field eat' means being joined through them to those immersed in the delights that go with external truth. This is clear from the meaning of 'whatever is left by them', that is to say, by 'the needy of the people', as that which is left and so remains after them, but at this point that which is received through them since the subject is the Church's being joined to those who possess few truths, and also here being joined to those immersed in the delights that go with external truth (the Church is joined to the latter through the former, as will be seen below); from the meaning of 'eating' as communicating and being joined together, dealt with immediately above in 9275; and from the meaning of 'the wild animal of the field' as those immersed in the delights that go with external truth. For in the Word affections for truth and good are meant by 'beasts', affections for internal truth and good being meant by 'beasts belonging to the flock', and affections for external truth and good being meant by 'beasts belonging to the herd'. But 'wild animals' are the kinds of affections that are drawn towards most external truth; for these affections compared with internal ones are 'wild animals', since they are the affections that belong to the level of the senses, and are called lowly pleasures and delights. They are delights that go with truth and not so much with good, the reason for this being that the senses, which are in direct contact with the world through the body, derive scarcely anything from spiritual good; for bodily and worldly kinds of love reside especially on the sensory level.
Affections for truth and good are meant in the Word by 'beasts', see 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2180, 2781, 3218, 3519, 5198, 9090. Affections for internal truth and good are meant by 'beasts belonging to the flock', and affections for external truth and good by 'beasts belonging to the herd', 5913, 8937, 9135. The senses are in contact with the world, being the most external powers of the mind, 4009, 5077, 5089, 5094, 5125, 5128, 5767, 6183, 6201, 6310, 6311, 6313, 6315, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7693, 9212, 9216.
From all that is shown in these places one can see what the sensory level of a person's mind compared with more internal levels is like, namely like a wild animal.
[2] The present verse deals in the internal sense with those who are governed by the good of charity, then with those who possess few truths and still have a desire to receive instruction, and after that with those who are immersed in the delights that go with external truth. These three groups of people constitute the Church. Those governed by the good of charity constitute the internal part of the Church, whereas those who possess few truths and still wish to receive instruction, thus who derive from good an affection for truth, constitute the external part of the Church. But those immersed in the delights that go with external truth are the most external; they so to speak form the perimeter and enclose the Church.
[3] Heaven is joined to the human race, that is, the Lord coming by way of heaven is joined to it, through those who are governed by the good of charity, thus through the good of charity since the Lord is present within that good. For essentially that good is the Lord, because it emanates from Him. Through that good the Lord joins Himself to those who have an affection for truth; for the affection for truth is derived from good, and good emanates from the Lord, as has been stated. Through these people in turn the Lord is present with those immersed in the delights that go with external truth; for their delights spring for the most part from self-love and love of the world and derive little at all from spiritual good. Such is the manner in which heaven makes contact with people, that is, such is the manner in which the Lord coming by way of heaven makes contact with them; such therefore is the manner in which He is joined to them.
[4] That such is the manner in which the Lord makes contact with and is joined to the human race is clear from the consideration that the manner in which influx takes place with every member of the Church is such. The expression 'member of the Church' is used to mean one who is governed by the good of charity and consequently by the truths of faith received from the Lord; for charity from which faith springs is the Church itself present with a person, since charity and faith come from the Lord. The Lord flows into that good, which is the internal level of a person, then through that good into the affection for truth, which is his external level, and on through that affection into the delights that go with external truth, which are present on the most external levels.
[5] What applies to the individual member of the Church also applies to the Church as a whole, that is, to all collectively who constitute the Lord's Church. The reason why this should be so is that in the Lord's eyes the entire Church is like a human being; for the Lord's heaven, with which the Church acts as one, is in His eyes seen as one total human being, as becomes clear from what has been shown regarding heaven as the Grand Man at the ends of a number of the chapters explaining Genesis. This being so with the Church, the same is so with the individual member of the Church; for the individual member of the Church is a miniature heaven, Church, and Lord's kingdom.
[6] The Church also resembles an actual human being in this respect, that a person has two fountains of life, namely The Heart and The Lungs. It is well known that when human life begins the first part to develop is the heart and that the second is the lungs, and that from these two as fountains of life every other part of the body receives life. The heart of the Grand Man, that is, of heaven and the Church, is composed of those who are governed by love to the Lord and love towards the neighbour, and so, considered without reference to persons, consists in love of the Lord and love of the neighbour. But the lungs in the Grand Man, or heaven and the Church, are composed of those who are governed by charity towards the neighbour, which comes from the Lord, and from this by faith, and so, considered without reference to persons, consists in charity and faith coming from the Lord. The remaining organs and members in the Grand Man however are composed of those who are governed by external forms of good and external truths, and so, considered without reference to persons, consist in external forms of good and external truths, by means of which internal truths and forms of good can be brought in. Just as the heart, then, flows first into the lungs, and subsequently from itself through these into the organs and members of the body, so too the Lord flows through the good of love into internal truths, and through these into external truths and forms of good.
[7] From all this it may be seen that the existence of the Church on earth is absolutely vital, and that without the Church the human race would perish; for it would be like a person at the time of death, when the lungs and heart stop working. For this reason the Lord sees to it that there always exists on earth a Church in which the Lord has made Himself known through Divine Truth received from Him, such Divine Truth on our planet being the Word. Scarcely anyone at the present day believes that this is so, because no one believes that human life comes wholly from the Lord by way of heaven. For it is supposed that life exists innately in a person and can continue to do so without connection with heaven, that is, with the Lord through heaven. But that supposition is utterly false.
[8] All this now shows how to understand the idea of being joined through the good of charity to those who possess few truths and still have a desire to receive instruction, and being joined through them to those immersed in the delights that go with external truth, meant by the law about letting the land rest and letting it lie fallow in the seventh year, when the needy of their people would eat, and whatever was left by these the wild animal of the field would eat. But see what has been shown already regarding matters that are mentioned above:
In the Lord's eyes heaven is seen as one total human being and for this reason heaven is called the Grand Man, 1276, 2996, 2998, 3624-3649, 3741-3751, 4218-4228.
[9] The same applies to the Lord's Church, for the Lord's kingdom on earth is the Church, which acts as one with the Lord's kingdom in heaven, 4060, 7396, 9216. The individual member of the Church has heaven and the Church within him, 1900, 1902, 3624-3631, 3634, 3884, 4292, 4523, 4524, 4625, 6013, 6057. Those who are governed by love to the Lord and love towards the neighbour constitute the province of the heart in the Grand Man, and those who are governed by charity and from this by faith coming from the Lord constitute the province of the lungs, 3635, 3883-3896. Human life flows in wholly from the Lord by way of heaven, 2536, 2706, 2886-2889, 2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 9110, 9111, 9216. Heaven exists in connection with mankind, 9216. Without the Church on earth the human race would perish, 468, 637, 2853, 4545.
Latin(1748-1756) 9276
9276. `Et residuum eorum comedat fera agri': quod significet per illos cum iis qui in jucundis veri externi sunt, constat ex significatione `residui eorum,' nempe egenorum populi, quod sit quod ab illis relictum est, ita (o)quod post illos, hic autem per illos, quia agitur de conjunctione Ecclesiae cum illis qui in paucis veris (o)sunt, et hic cum illis qui in jucundis veri externi; quod conjunctio Ecclesiae cum his per illos fiat, videbitur infra; ex significatione `comedere' quod sit communicatio et conjunctio, ut mox supra n. 9275; et ex significatione `ferae agri' quod sint qui in jucundis veri externi, `bestiae' enim in Verbo significant affectiones veri et boni, `bestiae quae sunt gregis' affectiones veri et boni interni, et `bestiae quae armenti' affectiones veri et boni externi, `ferae' autem tales affectiones quae sunt veri maxime externi, nam hae (o)affectiones respective ad affectiones internas {1} sunt `ferae,' sunt enim affectiones sensualium, quae vocantur voluptates et jucunditates; quod sint jucunditates veri et non ita boni, est quia sensualia, quae cum mundo per corpus immediate communicant, vix aliquid ex bono spirituali trahunt, nam amores corporei et mundani ibi praecipue resident; quod `bestiae' in Verbo significent affectiones veri et boni, videatur n. 45, 46, 142, 143, 246, 714, 715, (x)719, 776, 1823, 2180, 2781, 3218, 3519, 5198, 9090, quod `bestiae quae sunt gregis' significent affectiones veri et boni {2} interni, et `quae armenti' affectiones veri et boni {2} externi, n. 5913, 8937, 9135, quod sensualia communicent cum mundo, (o)et extrema sint, n. 4009, 5077, 5089, 5094, 5125, 5128, 5767, 6183, 6201, 6310, 6311, 6313, 6315, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7693, 9212, 9216; ex illis quae in his locis ostensa sunt, sciri potest quale est sensuale hominis respective ad interiora, quod nempe sit sicut fera. [2] {3} Agitur in hoc versu in sensu interno de illis qui in bono charitatis sunt, tum de illis qui in paucis veris et usque desiderant instrui, dein de illis qui in jucundis veri externi; haec tria genera (x) hominum constituunt Ecclesiam; qui in bono charitatis sunt, illi constituunt {4} internum Ecclesiae; qui autem in paucis veris et usque volunt instrui, ita qui in affectione veri sunt ex bono, illi externum Ecclesiae {5}; qui autem in jucundis veri externi sunt, illi extremi sunt, et quasi faciunt ambitum, et claudunt Ecclesiam. [3] Conjunctio caeli cum humano genere, hoc est, conjunctio Domini per caelum cum illo, fit per illos qui in bono charitatis sunt, ita per bonum charitatis, nam in illo Dominus est praesens, est enim Dominus ipsum illud bonum, quia procedit {6} ab Ipso; per illud bonum conjungit Dominus Se cum illis qui in affectione veri sunt, nam affectio veri est a bono, et bonum est, ut dictum, a Domino; per hos iterum est Dominus apud illos qui in jucundis veri externi sunt, nam jucunda apud illos sunt quoad maximam partem ex amoribus sui et mundi, et perparum ex bono spirituali trahunt; talis communicatio caeli cum homine est, hoc est, `talis' communicatio Domini per caelum cum illo, proinde talis {7} conjunctio. [4] Quod communicatio et conjunctio Domini cum humano genere talis sit, constat ex eo quod talis sit influxus apud quemlibet hominem Ecclesiae (per hominem Ecclesiae intelligitur ille qui in bono charitatis est (o)et inde in veris fidei a Domino, nam charitas ex qua fides est ipsa Ecclesia apud hominem, quia sunt a Domino {8}), nam Dominus {9} influit in illud bonum, (o)quod est internum ejus, et per illud in affectionem veri, (o)quod est externum ejus, et per eam affectionem {10} in jucunda veri externi, (o)quae sunt in extremis. [5] Sicut se habet cum homine Ecclesiae in particulari, ita quoque se habet cum Ecclesia in communi, hoc est, cum omnibus qui Ecclesiam Domini constituunt; causa quod ita sit, est quia universa Ecclesia coram Domino est sicut homo, nam caelum Domini, cum quo Ecclesia unum agit, est coram Ipso ut unus homo, ut constare potest ex illis quae de caelo ut Maximo Homine ad finem plurium capitum Geneseos ostensa sunt; {11} quia ita est, cum homine Ecclesiae in particulari similiter se habet, nam homo Ecclesiae in particulari est caelum, Ecclesia, et regnum Domini in minima effigie. [6] Cum Ecclesia porro se habet sicut cum ipso homine, quod duo fontes vitae apud illum sint, nempe COR et PULMO; notum est {12} quod primum vitae ejus sit cor, et secundum vitae ejus sit pulmo, et quod ex binis bis fontibus vivant omnia et singula quae in homine; cor Maximi Hominis, hoc est, caeli {13} et Ecclesiae, constituunt illi qui in amore in Dominum (x)sunt et in amore erga proximum, ita abstracte a personis amor Domini et amor proximi; pulmonem autem in Maximo Homine, seu caelo et Ecclesia, constituunt illi qui a Domino in charitate erga proximum et inde in fide sunt, ita abstracte a personis charitas et {14} fides a Domino; reliqua autem viscera et membra in Maximo illo Homine constituunt illi qui in bonis et veris externis sunt, ita abstracte a personis bona et vera externa, per quae introduci possunt vera (d)et bona interna; sicut nunc cor primum influit in pulmonem, et per illum dein a se in viscera et membra corporis; ita quoque Dominus per bonum amoris in vera interna, et per haec in vera et bona externa. [7] Ex his videri potest quod in terra omnino debeat esse Ecclesia et quod absque illa periret humanum genus, nam foret sicut homo cum moritur, quando pulmo et cor (x)desinunt moveri; ob quam causam etiam providetur a Domino ut semper in terris sit Ecclesia ubi Dominus revelatus est per Divinum Verum quod ab Ipso; Divinum illud (o)Verum in nostra tellure est Verbum. Quod ita sit, vix aliquis hodie credit quia non credit quod omne vitae hominis sit per caelum a Domino; opinatur enim quod vita {15} sit in ipso, et quod illa {16} subsistere possit absque nexu cum caelo, hoc est, per caelum cum {17} Domino, cum tamen ea opinio falsissima est. [8] Ex his nunc patet quomodo intelligendum est quod conjunctio sit per bonum charitatis cum illis qui in paucis veris et usque desiderant instrui, et per hos cum iis qui in jucundis veri externi (o)sunt, quae significantur per `intermissionem et dimissionem terrae anno septimo,' et quod tunc `comederent egeni populi (o)tui,' et `residuum eorum comederet fera agri.' Sed de illis quae supra memorata {18} videantur quae prius ostensa sunt, nempe quod caelum coram Domino sit sicut unus homo et quod ideo caelum dicatur Maximus Homo, n. 1276, 2996, 2998, 3624-3649, 3741-3751, 4218-4228: quod Ecclesia (o)Domini similiter, quia regnum Domini in terris est Ecclesia, quae unum agit cum regno Domini in caelis, n. 4060, (x)7396, 9216: quod homo Ecclesiae sit caelum et Ecclesia in particulari, n. 1900, (x)1902, 3624-3631, 3634, 3884, 4292, 4523, 4524, 4625, 6013, 6057: [9] quod illi qui in amore in Dominum et in amore erga proximum (o)sunt constituant provinciam cordis in Maximo Homine, et qui in charitate et inde fide a Domino {19} (d)constituant provinciam pulmonis, n. 3635, 3883-3896: quod omne vitae hominis {20} influat per caelum a Domino, n. 2536, 2706, 2886-2889, 2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996 {21}, 7004, 7055, 7056, 7058, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 9110, 9111, 9216: quod nexus sit caeli cum homine, n. 9216: et quod absque Ecclesia in terris periturum sit genus humanam, n. 468,637, 2853, 4545. @1 illas$ @2 boni et veri$ @3 i Quod ipsam rem attinet,$ @4 After Ecclesiae$ @5 i constituunt$ @6 quia est bonum procedens$ @7 i est$ @8 bonum charitatis est ipsa Ecclesia apud hominem, quia illud est a Domino, et quia est a Domino, etiam Dominus in illo$ @9 Dominus enim$ @10 perque hanc$ @11 i et$ @12 i, tum$ @13 seu Coeli$ @14 i inde$ @15 i hominis$ @16 haec$ @17 a IT$ @18 i sunt$ @19 fide charitatis$ @20 apud hominem$ @21 6985 ad 6996 IT$