1159# “一切肥甘和华美的物件，也离开你”表示他们说服自己相信，他们能通过这种宗教或宗教说服所获得的一切良善和真理，因而吉祥和壮丽的事物，都变成了反面。这从“肥甘”和“华美的物件”的含义清楚可知：“肥甘”是指良善和由此而来的吉祥之物（对此，我们稍后会提到）；“华美的物件”是指真理和由此而来的壮丽之物。这就是“华美的物件”的含义，因为华美是光的结果，天堂之光是神性真理或神性智慧，这是天堂里的一切事物闪耀着世上不存在的一种辉煌的原因。它可与面向太阳的钻石的辉煌相比，但在天堂所看到的辉煌远远胜过钻石的辉煌，就像天堂之光胜过世界之光一样，其区别如此之大，以至于虽然可以通过对比来说明，但却无法描述。天堂里的一切壮丽事物都凭这光而存在，这些事物主要由对应于智慧的形式构成，这些形式是这样，在世上，它们既无法描绘，也无法描述。因为在它们里面，艺术本身就在其艺术之中，知识或科学在其智慧之中；因此，它们具有无法形容的美丽。从这些事实明显可知，为何辉煌的事物表示真理，因而表示壮丽的事物。
“肥甘”之所以表示良善和由此而来的吉祥之物，是因为脂肪是肉中最好的部分，它就像油，而油表示爱之良善。“肥甘（或脂肪，脂油，肥美等）”表示良善和属于良善的事物，因而表示幸福和喜乐，这一点可从以下圣言中的经文清楚看出来。以赛亚书：
你们要留意听从我，就能吃那美物，使你们的灵魂以肥甘为乐。（以赛亚书55:2）
“吃那美物”表示将良善归给自己；因此，“以肥甘为乐”表示处于一种幸福和祝福的状态。耶利米书：我要使祭司的灵魂充满肥甘，我的百姓也要因美物饱足。（耶利米书31:14）此处“肥甘”也表示来自爱之良善的幸福和祝福。诗篇：我的灵魂就像饱足了脂油肥甘，我的口要以欢乐的嘴唇赞美你。（诗篇63:5）“灵魂饱足了脂油肥甘”表示充满爱之良善和由此而来的喜乐；“以欢乐的嘴唇赞美”表示通过使心智愉悦的真理来敬拜。诗篇：他们必饱享你家里的肥甘；你也必叫他们喝你那喜乐的溪河。（诗篇36:8）
家里必充满的“肥甘”表示爱之良善和由此而来的幸福，“家”是指心智的事物；他必叫他们所喝的“喜乐的溪河”表示聪明和由此而来的幸福。
以赛亚书：在这山上，万军之耶和华必为所有人民用肥甘设摆筵席，用陈酒和满髓的肥甘，并澄清的陈酒，设摆筵席。（以赛亚书25:6）
这些话论及那些将承认并敬拜主之人的状态。“山”表示来自这些人的一个新教会，“肥甘和满髓的肥甘的筵席”表示属世和属灵良善，以及内心的喜悦，“陈酒和澄清的陈酒”表示来自这良善的真理，以及来自这些真理的幸福。同一先知书：
耶和华必降雨给你撒在地里的种子，地所出的粮必肥美丰盛。（以赛亚书30:23）
“给种子的雨”表示真理的增多，“所出的粮”表示良善的结实或繁殖；“肥美丰盛”表示良善和真理及其一切满足和幸福。大卫诗篇：他们年老的时候仍要增长，他们必肥美青翠，好宣告耶和华是正直的。（诗篇92:14–15）
“肥美青翠”表示处于教义的良善和真理。大卫诗篇：耶和华必记念你的一切供物，必使你的燔祭肥美。（诗篇20:3）“供物和燔祭”表示敬拜，“使它肥美”表示出于爱之良善的敬拜。以西结书（34:3）、创世记（27:39）和其它地方的脂油或肥土等具有相同的含义。由于“脂肪（或脂油和肥甘）”表示爱之良善，作为真正敬拜的一切敬拜都必须出于爱之良善，所以经上指定祭牲中的一切脂肪或脂油和肥甘都要烧在坛上（出埃及记29:13,22;利未记1:8;3:3–16;4:8–35;7:3–4,30–31;17:6;民数记18:17–18）。因为“祭牲和燔祭”表示敬拜。
由于犹太和以色列民族只处于外在敬拜，没有同时处于内在敬拜，因而没有处于任何爱之良善，也没有处于任何仁与信之良善，所以他们被禁止吃脂肪或脂油和血，经上明确说明，他们若吃它们，就必被剪除（利未记3:17;7:23,25）。但对于那些处于内在敬拜，并由此处于外在敬拜的人，如那些将属于主的新教会之人，经上说，他们必吃脂油直到饱了，喝血直到醉了（以西结书39:19）。“脂油”在此表示天堂和教会的一切良善，“血”表示天堂和教会的一切真理。在反面意义上，那些肥胖的人表示那些厌恶良善，或完全鄙视和弃绝它的人（申命记32:15;耶利米书5:28;50:11;诗篇17:10;20:4;68:31;119:70;以及别处）。
（续）
但这不是那些持续邪恶之人的命运。所有持续邪恶的人都照着他们的生命之爱而在地狱中；他们在那里思考，并出于思维说话，尽管他们说的是虚假；他们也意愿，并出于其意愿而行动，尽管他们的行为是邪恶。此外，在彼此看来，他们就像人，尽管在天堂之光中，他们具有怪物的形式。由此可见，为何根据关于改造的秩序律法（秩序的律法被称为圣治的律法），只有人能远离邪恶，并被保持在良善中，直到生命结束，他才被允许进入信之真理和爱之良善；他始终邪恶，也好过他先良善，然后邪恶；因为在这种情况下，他就成了亵渎。正因如此，既提供一切，也预见一切的主隐藏了其圣治的运作，直到这种程度，人几乎不知道是否有任何圣治。祂允许人宁可将他所做的事，或日常事件归因于谨慎，将偶然事件归因于运气，甚至将许多东西归于自然，也不要通过圣治和神性同在的任何显著和清晰的迹象而不合时宜地陷入他不会持续留在其中的圣物中间。主也照其圣治的其它律法允许类似的事，即：人应享有自由，在他所做的一切事上，他都应照理性，因而完全貌似凭自己行事，因为一个人将圣治的运作归因于谨慎和运气，要好过虽承认它们，却仍像魔鬼一样生活。从这些事实明显看出，众多许可律法都是从圣治律法发出的。
1159. And all things fat and splendid have departed from thee.- That this signifies that all goods and truths, and things auspicious and magnificent, which they have persuaded themselves, they would be able to acquire by means of that religion, are changed into the contrary, is evident from the signification of fat things, which denote goods and auspicious things therefrom, of which we shall speak presently; and from the signification of things splendid, which denote truths and things magnificent therefrom. The reason why this is the signification of things splendid, is, that splendour is the result of light, and the light of heaven is Divine Truth or Divine Wisdom, which is the cause of all things in the heavens shining with a splendour unknown in the world. It may be compared with the brilliancy of a diamond turned to the sun, but the splendour seen in heaven far exceeds this, just as the light of heaven exceeds the light of the world, the difference between which is so great, that while it may be illustrated by comparisons, yet it cannot be described. All the magnificent things of heaven, exist from that light, and these chiefly consist of forms corresponding to wisdom, which are such that in the world they can neither be pictured nor described. For in them art itself is in its art, and science is in its wisdom, consequently they are of ineffable beauty. It is evident from these facts why things splendid signify truths and thence things magnificent.
[2] The reason why fat things signify goods and auspicious things therefrom, is, that the fat is the best part of flesh, and that it is like oil, which signifies the good of love. That fatness signifies good and those things that belong to it, thus happiness and joys, is clear from the following passages in the Word.
In Isaiah:
"Attending attend unto me, eat ye good, that your soul may be delighted in fatness" (55:2).
To eat good signifies to appropriate good to themselves; thence by delighting in fatness is signified to be in a state of happiness and blessedness.
In Jeremiah:
"I will fill the soul of the priests with fatness, and my people shall be satisfied with good" (31:14).
Here also fatness signifies happiness and blessing from the good of love.
In David:
"My soul shall be satisfied with fat and fatness, and my mouth shall praise thee with joyful lips" (Psalm 63:5).
The soul being satisfied with fat and fatness, signifies to be filled with the good of love and with joy therefrom. To praise with joyful lips signifies to worship by means of truths which gladden the mind.
Again:
"Thy houses shall be filled with fatness, and thou shalt cause them to drink of the stream of delights" (Psalm 36:8).
The fatness with which the houses shall be filled, signifies the good of love, and happiness therefrom, houses denoting things pertaining to the mind. The river of the delights, of which they shall drink, signifies intelligence and happiness therefrom.
[3] In Isaiah:
"In this mountain shall Jehovah Zebaoth make to all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow and of wine on the lees well refined" (25:6).
These things are said concerning the state of those who would acknowledge and adore the Lord. By that mountain is signified a new church from them; by the feast of fat things, of fat things full of marrow, is signified good both natural and spiritual with joy of heart; and by the lees, lees well refined, are signified truths from that good with the happiness therefrom.
In the same prophet:
"Jehovah shall give the rain of thy seed, with which thou shalt sow the earth, and bread of the produce of the earth, and it shall be fat and plenteous" (30:23).
The rain of seed signifies the multiplication of truth; and bread of produce the fructification of good. By fat and plenteous is signified good and truth with all its satisfaction and happiness.
In David:
"As yet they shall have increase in old age, they shall be fat and green, to show that Jehovah is right" (Psalm 92:14, 15).
To be fat and green signifies to be in goods and truths of doctrine.
Again:
"Jehovah shall remember all thy offerings and shall make fat thy burnt offering" (Psalm 20:3).
By offerings and burnt offering is signified worship, and by making it fat is signified that it is from the good of love.
The signification of fatness in Ezekiel 34:3; Genesis 27:39, and elsewhere is similar. Because fat and fatness signify the good of love, and because all worship, which is truly worship, must be from the good of love, therefore it was a law that all the fat in the sacrifices should be burnt upon the altar (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3, 4, 30, 31; 17:6; Numbers 18:17, 18); for the sacrifices and burnt offerings signified worship.
[4] Since the Jews and Israelites were only in external worship, and not at the same time in internal worship, and not therefore in any good of love, or in any good of charity and faith, they were therefore prohibited from eating fat and blood, and it was a law that if they ate these, they should be cut off (Leviticus 3:17; 7:23, 25). But to those who are in internal worship, and thence in external worship - as those will be who shall belong to the Lord's New Church - it is said, that they shall eat fat to fulness, and drink blood to drunkenness (ebrietas) (Ezekiel 39:19). Fat there signifies all the good of heaven and of the church, and blood all the truth of these. In the opposite sense the fat ones signify those who loathe good and who utterly despise and reject it (Deuteronomy 32:15; Jeremiah 5:28; 50:11; Psalm 17:10; 20:4; 68:31; 119:70; and elsewhere).
[5] Continuation.- Such, however, is not the lot of those who are continually evil, for these are in hell according to the loves of their life. There they think, and from their thought, speak, although they utter falsities; they also will, and, from their will they act, although their actions are evil. They appear, moreover to one another as men, although in the light of heaven they are of a monstrous form. It is therefore evident, why it is in accordance with a law of order relating to reformation, and called a law of Divine Providence, that a man is admitted into the truths of faith and the goods of love, only so far as he can be withheld from evils and kept in goods to the end of his life and that it is better that he should be always evil, than that he should be good and afterwards evil; for in this case he becomes profane. The Lord, who both provides and foresees all things, for this reason conceals the operations of His Providence, and to such a degree that man scarcely knows whether there is any providence at all. He permits him rather to attribute ordinary events to prudence, and contingencies to fortune, and even to ascribe many things to nature, rather than that, through any striking and manifest signs of the Divine Providence and Presence, he should plunge unreasonably into the midst of holy things in which he would not remain. The Lord also permits similar things in accordance with other laws of His Providence, namely, that man should enjoy freedom, and that in all that he does he should act according to reason, thus entirely as if from himself. For it is better that he should ascribe the operations of the Divine Providence to prudence and fortune, than that he should acknowledge them, and still live as a devil. From these facts it is evident that the laws of permission, which are numerous, proceed from the laws of Providence.
1159. And all fat and splendid things are departed from thee, signifies that all things good and true and satisfying and grand, which they were persuaded they would secure through that religious persuasion, are turned into opposites. This is evident from the signification of "fat things," as being what is good and thus satisfying (of which presently); also from the signification of "splendid things," as being what is true and thus grand. This is the signification of "splendid things," because splendor is from light, and the light of heaven is the Divine truth or the Divine wisdom, from which all things in the heavens shine with a splendor such as does not exist in the world; it may be compared with the splendor of a diamond turned to the sun, although the splendor seen in heaven exceeds this beyond measure, as the light of heaven exceeds the light of the world, with a difference so great that while it may be illustrated by comparisons it cannot be described. From that light all things magnificent in the heavens exist, which consist principally of forms corresponding to wisdom, which are such as can in no way be pictured in the world, and consequently cannot be described, for in them art itself is in its art, and knowledge in its wisdom, consequently they are of ineffable beauty. From all this it is clear why "splendid things" signify what is true and thus grand.
[2] "Fat things" signify what is good and thus satisfying, because the fat is the best part of flesh and because it resembles oil, which signifies the good of love. That "fatness" signifies good and things pertaining to good, thus satisfactions and joys, can be seen from the following passages in the Word. In Isaiah:
In hearkening hearken unto Me, and eat ye that which is good, that your soul may be delighted in fatness (Isaiah 55:2).
"To eat that which is good" signifies to appropriate good to oneself; therefore "to be delighted in fatness" signifies to be in a state of satisfaction and blessedness. In Jeremiah:
I will fill the soul of the priests with fatness, and My people shall be satisfied with good (Jeremiah 31:14).
Here, too, "fatness" signifies satisfaction and blessedness from the good of love. In David:
With fat and fatness my soul shall be satisfied, and my mouth will praise Thee with lips of songs (Psalms 63:5).
"To have the soul satisfied with fat and fatness" signifies to be filled with the good of love and consequent joy; "to praise with lips of songs" signifies to worship by truths that gladden the mind. In the same:
They shall be filled with the fatness of Thy house, and Thou shalt make them drink of the river of Thy pleasures (Psalms 36:8).
The "fatness" with which the house shall be filled signifies the good of love and consequent satisfaction, "house" being the things of the mind; "the river of pleasures" that he will make them to drink of signifies intelligence and consequent happiness.
[3] In Isaiah:
In this mountain shall Jehovah of Hosts make to all peoples a feast of fat things, a feast of lees, of fat things of marrows, and of lees well refined (Isaiah 25:6).
This is said of the state of those who will acknowledge and worship the Lord. That "mountain" signifies a new church from these, "a feast of fat things, of fat things of marrows," signifies both natural and spiritual good with joy of heart, and "lees, and lees well refined" signify truths from that good with happiness from them. In the same:
Jehovah shall give the rain of thy seed with which thou shalt sow the land, and bread of the produce of the land, and it shall be fat and plenteous (Isaiah 30:23).
"Rain of seed" signifies the multiplication of truth, and "bread of produce" signifies fructification of good; "fat and plenteous" signifies good and truth with all satisfaction and happiness. In David:
They shall still have increase in old age, they shall be fat and green, to proclaim that Jehovah is upright (Psalms 92:14-15).
"To be fat and green" signifies to be in the goods and truths of doctrine. In the same:
Jehovah shall remember all thy offerings and shall make fat thy burnt-offering (Psalms 20:3).
"Offerings and burnt-offering" signify worship, and to "make fat" signifies worship from the good of love. "Fatness" has the same signification in Ezekiel 34:3; Genesis 27:39 elsewhere. As "fat and fatness" signified the good of love, and all worship which is truly worship must be from the good of love, therefore:
It was appointed that all the fat and fatness in the sacrifices should be burnt on the altar (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3-4, 30-31; 17:6; Numbers 18:17-18).
For "sacrifices and burnt-offerings" signified worship.
[4] As the Jewish and Israelitish nation was only in external worship, and not also in internal worship, and in consequence was in no good of love and in no good of charity and faith:
It was forbidden them to eat the fat and blood, and it was declared that they would be cut off if they should eat them (Leviticus 3:17; 7:23, 25).
But to those who are in internal worship and from that in external worship, such as those must be who will be of the Lord's New Church, it is said:
That they shall eat fat till they be full, and drink blood till they be drunken (Ezekiel 39:19);
"fat" here signifying all the good of heaven and of the church, and "blood" all their truth. In the contrary sense those who are "fat" signify those who are nauseated at good, or who at least despise and reject it (Deuteronomy 32:15; Jeremiah 5:28; 50:11; Psalms 17:10; 20:4; 68:31; 119:70 elsewhere).
(Continuation)
[5] But such is not the lot of those who are permanently evil. All who are permanently evil are in hell according to the loves of their life; and there they think and speak from thought, although they speak falsities, and they will and from will do, although they do evils. Moreover, to one another they appear like men, although in the light of heaven they have monstrous forms. From this it can be seen why it is according to a law of order relating to reformation, which is called a law of Divine providence, that man is not let into the truths of faith and the goods of love except so far as he can be withheld from evils and held in goods even to the end of life, and that it is better for a man to be permanently evil than that he be good and afterwards evil, for thus he becomes profane. It is for this reason that the Lord, who provides all things and foresees all things, hides the operations of His providence, even to the extent that man scarcely knows whether there be any providence whatever, and man is permitted to attribute what he does to prudence, and what happens to him to fortune, and even to ascribe many things to nature, rather than that he should, through conspicuous and clear indications of the Divine providence and presence, plunge unseasonably into sanctities in which he will not continue. The Lord also permits like things by other laws of His providence, namely, by these, that man should have freedom, and that he should do whatever he does according to reason, thus wholly as if of himself, for it is better for a man to ascribe the workings of the Divine providence to prudence and fortune than to acknowledge them and still live as a devil. From this it is clear that the laws of permission, which are many, proceed from the laws of providence.
1159. "Et omnia pinguia et splendida abiverunt a te." - Quod significet quod omnia bona et vera ac fausta et magnifica, quae se per religiosum illud aucupaturos esse, sibi persuaserunt, in contrarium versa sint, constat ex significatione "pinguium", quod sint bona et inde fausta (de qua sequitur); et ex significatione "splendidorum", quod sint vera et inde magnifica; quod "splendida" illa significent, est quia splendor est lucis, et lux caeli est Divinum Verum aut Divina Sapientia; ex eo est quod omnia in caelis splendeant splendore qualis non datur in mundo; comparari potest cum splendore adamantis obversi soli, sed splendor in caelo multis modis superat; superat sicut lux caeli lucem mundi, quarum tale sxcrimen est ut quidem possit illustrari per comparationes, sed usque non describi: ex illa luce existunt omnia magnifica ibi, quae imprimis consistunt in formis correspondentibus sapientiae, quae tales ut in mundo non effigiari possint, ita nec describi; est enim ipsa ars in sua arte in illis, ac est scientia in sua sapientia in illis, inde sunt pulchritudine ineffabili: ex his patet unde est quod "splendida" significent vera et inde magnifica.
[2] Quod "pinguia significent bona et inde fausta, est quia pinguedo est optimum carnis, et quia est sicut oleum, per quod significatur bonum amoris.
Quod "pinguedo" significet bonum, et illa quae boni sunt, ita faustitates et gaudia, constat ex sequentibus locis in Verbo:
– Apud Esaiam,
"Attendite attendendo ad Me, ..comedite bonum, ut delicietur in pinguedine anima vescra" (55:2);
per "comedere bonum" significatur appropriare sibi bonum; inde per "deliciari pinguedine" significatur in faustitate et beatudine esse.
Apud Jeremiam,
"Implebo animam sacerdotum pinguedine, et populus meus bono..saturabitur" (31:14):
etiam ibi per "pinguedinem" significatur faustum et beatum ex bono amoris.
Apud Davidem,
"Adipe et pinguedine saturabitur anima mea, et labiis canticorum laudabit os meum" (Psalms 63:6 [B.A. 5]):
"adipe et pinguedine saturari animam" significat bono amoris et inde gaudio impleri; "labiis canticorum laudare" significat colere per vera quae animum laetificant.
Apud eundem,
"Implentur pinguedine domus tuae, et flumine deliciarum tuarum potas eos" (Psalms 36:9 [B.A. 8]):
per "pinguedinem" qua "implentur domus", significatur bonum amoris et inde faustum, "domus" sunt illa quae mentis sunt; per "flumen deliciarum", qua "potas eos", significatur intelligentia et inde felicitas.
[3] Apud Esaiam,
"Faciet Jehovah Zebaoth omnibus populis in monte hoc convivium pinguedinum, convivium faecum, pinguedinum medullatarum et faecum defaecatarum" (25:6):
haec de statu illorum qui Dominum agnituri et adoraturi 1
sunt; per "montem" illum significatur nova ecclesia ex illis; per "convivium pinguedinum, pinguedinum medullatarum", significatur bonum tam naturale quam spirituale cum gaudio cordis; et per "faeces, faeces defaecatas", significantur vera ex illo bono cum felicitate ex illis, Apud eundem,
"Jehovah dabit pluviam seminis tui, quo conseres terram, et panem proventus terrae, et erit pingue et opulentum" (30:23):
per "pluviam seminis" significatur multiplicatio veri, et per "panem proventus" significatur fructificatio boni; per "pingue et opulentum" significatur bonum et verum cum omni fausto et felici.
Apud Davidem,
"Adhuc proventum habebunt in senio, pingues et virides erunt, ad annuntiandum quod reaus Jehovah" (Psalms 92:15, 16 [B.A. 14, 15]):
"pingues et virides esse" significat in bonis et veris doctrinae esse.
Apud eundem,
Jehovah "recordabitur omnium oblationum tuarum, et holocaustum tuum pingue faciet" (Psalms 20:4 [B.A. 3]):
per "oblationes" et "holocaustum" significatur cultus, et per "pingue facere" significatur ille ex bono amoris.
(Simile per "pinguedinem" significatur apud Ezechielem, cap. 34:3; Genesis 27:39; et alibi.)
Quoniam per "adipem" et "pinguedinem" significabatur bonum amoris, et quia omnis cultus qui vere cultus est, ex bono amoris erit, ideo
Statutum fuit ut omnis adeps et pinguedo in sacrificiis super altari adoleretur (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3, 4, 30, 31; cap. 17:6 2
; Numeri 18:17, 18);
per "sacrificia" enim et "holocausta" significabatur cultus.
[4] Quoniam gens Judaica et Israelitica solum in cultu externo fuit, et non simul in cultu interno, inde nec fuit in ullo bono amoris, nec in ullo bono charitatis et fidei, ideo
Prohibitum illis fuit comedere adipem et sanguinem, et [dictum fuit] quod exscinderentur si comedissent (Leviticus 3:17; 7:23, 25);
at ad illos qui in cultu interno sunt et inde in cultu externo, quales futuri qui e nova Domini ecclesia erunt, dicitur
Quod comederent adipem ad satietatem, et biberent sanguinem ad ebrietatem (Ezechiel 39:19);
per "adipem" hic significatur omne bonum caeli et ecclesiae, et per "sanguinem" omne verum illorum. In opposito sensu per "pingues" significantur illi qui ad bonum nauseant, et qui nimium illud contemnunt et rejiciunt (Deuteronomius 32:15; Jerem. 5 3
28; 50:11: Psalms 17:10; 4
Psalms 20:4; 5
Psalms 68:32 [B.A. 31] ; Psalms 119:70; et alibi).
[5] (Continuatio.)
Talis autem sors non est illis qui constanter mali sunt. Omnes constanter mali in inferno sunt secundum amores vitae illorum; ac ibi cogitant et ex cogitatione loquuntur tametsi falsa, ac volunt et ex voluntate faciunt tametsi mala; ac apparent inter se ut homines, tametsi in luce caeli in forma monstrosa. Ex his videri potest cur ex lege ordinis circa reformationem, quae lex Divinae providentiae vocatur, sit, quod homo non immittatur in vera fidei et in bona amoris nisi quantum detineri potest a malis ac teneri in bonis usque ad finem vitae: et quod praestet ut homo constanter malus sit quam ut bonus et postea malus, sic enim fit profanus. Dominus qui providet omnia et praevidet omnia, propter illam causam occultat providentiae suae operationes, adeo ut homo vix scat num aliqua usquam providentia sit, et permittit ut potius tribuat illa quae fiunt prudentiae, et quae contingunt fortunae, immo ut adscribat plura Naturae, quam ut per exstantia et manifesta signa providentiae et praesentiae Divinae intempestive conjiciet se in sanctitates, in quibus non permanet. Dominus etiam similia permittit ex legibus suae providentiae reliquis; nempe ex his, ut liberum homini sit, ac ut secundum rationem agat quod agit, ita prorsus sicut ex se; satius enim est ut homo Divinae providentiae operationes adscribat prudentiae et fortunae, quam ut agnoscat illas et usque vivat diabolus. Ex his patet quod leges permissionis, quae plures sunt, a legibus providentiae procedant.
Footnotes:
1. The editors made a correction or note here.
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5. The editors made a correction or note here.