1226# “他又对我说，这些是神真实的话”表示它们来自主，主就是圣言和真理。这从以下事实清楚可知，神的一切真理都来自主，主因此被称为圣言，也就是神性真理（参看约翰福音1:1,2,14），祂也自称真理（约翰福音14:6）。
（关于全在和全知续）（7）从宇宙的创造也可以理解主的全在和全知；因为祂如此创造宇宙，以至于祂在最初事物和最后事物中，或在初始和终端中，在中心，同时也在周边，祂在其中的事物都是功用。这个命题的真实性可从宇宙的创造，人的生命和功用的本质明显看出来。
a.从宇宙的创造可以看出来：最好从天堂里的各个种类来理解宇宙的创造，创造在天堂里是持续不断，并且是瞬间的。因为在灵界，地是瞬间存在的，地上的天堂花园也是瞬间存在的，花园里有结满果实的树木，以及灌木、花卉和各种植物。当一个智者思考这些东西时，就会发现它们是天使所处的功用的对应物，它们作为赏赐被赐给天使。此外，天使照着他们的功用而拥有赐给他们的房子，房子照着功用而富有家具和美丽的装饰品；天使也照着功用而拥有衣服和美味可口的食物。他们还拥有快乐的交谈，这些交谈也是功用，因为它们是一种娱乐方式。这一切都白白地赐给他们，不用金钱或价值，但仍是因他们所履行的功用（而赐给他们）。总之，整个天堂充满功用，以至于可称为真正的功用之国。
而另一方面，那些不履行任何功用的人都被逐入地狱；在那里，他们被一个法官强迫做各种各样的工作；他们若拒绝，就得不到任何食物、衣服或床，只得到土，他们还被同伴嘲笑和侮辱，就像奴隶被主人嘲笑和侮辱一样。这个法官甚至允许他们成为他们同伴的奴隶；他们若怂恿其他人不去工作，就会受到严厉惩罚。这两种对待他们的方式都会被采用，直到他们被迫屈服。但那些不会屈服的人被赶到沙漠，在那里每天只能得到一小块面包和所喝的水；他们孤独地住在简陋的小房子和山洞里。由于他们不履行功用，所以他们周围的土地如此贫瘠，以至于上面连一块草皮都很少看到。在这些沙漠和地狱里，我看到了许多贵族后裔，他们在世上放任自己无所事事，或谋求公职，他们履行职责不是为了功用，而是为了荣誉和利益，荣誉和利益才是他们所关注的唯一功用。
在天堂里所履行的功用和在地狱里所做的各种不同的工作，在某种程度上就像存在于世上的功用和工作。然而，这些功用大部分是属灵的，无法以任何属世的语言来描述；它们甚至不会落入属世思维的观念，我常常对此感到惊奇。但在很多情况下，这是属灵之物的性质。在天堂里的一切事物的不断和瞬间创造中，如同在一个样式或形象中那样，可以看到整个宇宙及其星球的创造，并且没有一样事物不是为了功用而被创造的。总体上说，自然界的一个王国是为了另一个王国而被创造的；矿物王国是为了植物王国而被创造的，植物王国是为了动物王国而被创造的，植物和动物王国都是为了人类而被创造的，好叫人类成员可以通过向邻舍履行功用来侍奉主。
b.从人的生命可以看出来。因为如果从存在于人里面的一切事物的创造来看待他的生命，就会发现它里面没有任何不适合功用的部分；在大脑，感觉器官，肌肉，或胸腹的任何内脏中，或其它任何地方，没有一根纤维或细微的血管不是为了总体和具体的功用而存在的；因此，它不是为了它自己，而是为了整体和各部分的协调合作而存在的。甚至被称为肢体、感官、肌肉和内脏（它们由纤维和血管交织并组织在一起）的较大形式也都是从功用，在功用里并为了功用形成的，以至于它们可以简单地称为功用，整个人都是由功用构建和形成的。由此很清楚地看出，除了功用之外，它们没有其它起源或目的。
每个人都是以同样的方式而为功用被创造和出生的，这一点从他里面的一切事物的功用，以及他死后的状态很清楚地看出来；这状态是这样：他若不履行任何功用，就会被视为毫无价值，以至于被扔进地狱的监狱，或沙漠地区。人的生活也清楚表明，他生来就是要成为一种功用；因为一个其生活在于对功用的爱之人完全不同于一个其生活在于对懒惰的爱之人。懒惰的生活是指由社交、宴乐和娱乐构成的生活，或说只专心于社交、宴乐和娱乐的生活。而爱功用的生活是一种爱公共利益和邻舍的生活，也是一种爱主的生活，因为主通过人向人履行功用。因此，爱功用的生活是一种属灵神性生活，凡热爱良善的功用，并出于对它的爱而履行它的人都被主所爱，并被天堂天使欢喜接待。但爱懒惰的生活是一种爱自我和世界的生活，因而只是一种纯属世生活；这样一种生活不会将人的思维凝聚在一起，而是把它们分散到一切虚妄的事上，由此使人远离智慧的快乐，使他沉浸在与邪恶紧密相联的唯独身体和世界的快乐中。因此，这样一个人死后就被送入他在世上所依附的地狱社群，在那里因饥饿的力量和食物的缺乏而被迫工作。天上和地上的功用是指生活的职业或事奉、功能和追求，以及各种各样的工作、服务和劳动，因而是指与无所事事和懒惰对立的一切。
c.从功用的本质可以看出来：功用的本质就是公共利益。对天使来说，公共利益在最普遍的意义上是指整个天堂的利益，在不怎么普遍的意义上是指社群的利益，在具体意义上是指同胞的利益。但对世人来说，功用的本质在最普遍的意义上是指整个人类的属灵和文明的利益，在不怎么普遍的意义上是指国家的利益，在具体意义上是指社会的利益，在个体意义上是提同胞的利益；由于这些利益构成功用的本质，所以爱是它们的生命，因为一切良善都属于爱，生命在爱里面。凡因功用而以功用为快乐的人都在这爱里面，无论他是国王、地方官、牧师、大臣、将军、商人，还是工人。凡因其职业的功用而以这种功用为快乐的人，都爱他的国家和同胞；但不以功用，并为了它而快乐，只是为了自我，或只是为了名誉和财富而履行功用的人，从心里不爱他的国家和同胞，只爱他自己和世界。其原因在于，没有人能被主保持在对邻之爱中，除非他处于某种程度的对公共利益的爱；没有人能处于这爱，除非他为了功用而处于对功用的爱，或出于功用，因而出于主而处于对功用的爱。
既然世上的一切事物，无论集体还是个体，起初都是为了功用而被创造的，人里面的一切事物也都是为了功用而形成的，主自创造时就把整个人类视为一个人，其中的每个个体，或说每个成员都以同样的方式为了功用而被设计出来，或就是功用，既然主自己就是这人的生命，如前所述，那么很明显，宇宙如此被创造，以至于主在最初事物和最后事物中，或在初始和终端中，也在中心和周边，也就是说，在一切事物的中间；祂在其中的事物都是功用。从这些事实也可以理解主的全在和全知。
1226. And he said unto me, These are true words of God.- That this denotes that they are from the Lord, who is the Word and the Truth, is evident from this, that all the truths of God are from the Lord, that consequently the Lord is called the Word, which is Divine Truth (see John 1:1, 2, 14), and that He calls Himself the Truth (John 14:6).
[2] Continuation [concerning Omnipresence and Omniscience].- 7. The Lord's omnipresence and omniscience may be understood also from the creation of the universe; for it was so created by Him, that He is in primaries and in ultimates, in the centre and at the same time in the circumferences, and that those things in which He is are uses.
The truth of this proposition is evident from the creation of the universe, from the life of man, and from the essence of uses.
a. From the creation of the universe. This cannot be better seen anywhere than in types in the heavens, creation being there continual and instantaneous. For in the spiritual world lands exist in a moment, and upon them paradisiacal gardens, in which there are trees laden with fruits; shrubs, flowers and plants of every kind. When these are contemplated by a wise man, they are found to be correspondences of the uses in which the angels are, to whom they are given as a reward. For the angels are presented with houses, rich in furniture and ornament, and also with clothing, and food palatable and pleasant, all according to uses. They, moreover, hold delightful conversations with each other, and these are also uses, because serving as a means of recreation. All these things are bestowed upon them without money or price, but still on account of the uses which they perform. In a word, the whole heaven is full of uses, so that it ought to be called, the very kingdom of uses.
[3] But on the other hand, those who perform no use are banished to the hells, where they are compelled by a judge to do various kinds of work. If there they refuse, no food is given them, or clothing, or any other bed than the ground, and they are mocked and insulted by their companions as slaves are by their masters. The judge even allows them to be made the slaves of their companions; and if they entice others from their work, they are severely punished. Both kinds of treatment are adopted towards them, until they are compelled to yield. But those who cannot be made to yield are cast out into deserts, where they have a morsel of bread given them daily, with water to drink, and pass a solitary existence in huts or in caverns. Because they perform no uses, so barren are the lands where they are that fields with grass upon them are but rarely seen. I have seen in these deserts and hells many men of noble descent, who in the world gave themselves up to idleness, or sought for office, the duties of which they discharged not for the sake of uses, but for the sake of honour or gain, the only uses which they had in view.
[4] The uses which those in the heavens perform, and the different kinds of work which those who are in the hells do, are, in some measure, similar to those which exist in the world. Most of the uses, however, are spiritual, and cannot be described in natural language; they do not even fall within the ideas of natural thought - a circumstance at which I have often wondered; but such is the nature of that which is spiritual in very many cases. The creation of the whole world with its planets (tellurbus), may be seen as in a figure, from the continual and instantaneous creation of all things in the heavens, there being nothing created in the latter but for use. Taken generally, one kingdom of nature was created for the sake of another; the mineral kingdom for the sake of the vegetable, the vegetable for the sake of the animal, and both the latter kingdoms for the sake of the human race, that its members might serve the Lord by performing uses to the neighbour.
[5] b. From the life of man. For if the life of man is regarded from the creation of all things existing in him, there will be found no part which is not adapted for use, not a fibre or minute vessel in the brains, in the organs of the senses, in the muscles, or in any one of the viscera of the thorax or abdomen, or in any of the rest, which does not exist for the sake of use generally and individually, thus not for its own sake, but for the sake of the whole and the co-ordination of the parts. Even the larger forms, which are called members, sensories, muscles, and viscera, woven together and organised from fibres and vessels, are all formed from use, in use, and for the purpose of use, so much so, that they may be simply called the uses out of which the whole man is built up and formed, it being clearly evident that they have no other origin or end but use.
[6] That every man is in a similar manner created and born for use, is plain from the use of all things in him, and from his state after death, which is such, that, if he does not perform any use, he is considered so worthless that he is cast into infernal prisons, or into desert places. His life also indicates plainly that he was born to be useful; for the man whose life consists in the love of use, is entirely different from one whose life consists in the love of idleness, by which is also meant a life devoted merely to company, festivity and amusements.
The life of the love of use is a life of the love both of the public good and of the neighbour. It is moreover a life of the love of the Lord; for the Lord performs uses to man by the agency of man. A life of the love of use is therefore a spiritual Divine life, and therefore every man who loves a good use, and performs it from the love of it, is loved by the Lord and received with joy by the angels in heaven. But a life of the love of idleness is a life of the love of self and of the love of the world; and consequently it is a merely natural life, which does not keep the thoughts of man together, but scatters them upon every vanity, turning them away by this means from the delights of wisdom, and plunging him into those of the body and the world alone, with which evils are in close connection. After death therefore such a man is sent down to the infernal society to which he had attached himself in the world, and there, by force of hunger and the want of food, he is compelled to work. By uses in the heavens and on earth are meant the callings, functions, and pursuits of life, various kinds of work, service, and labour, and consequently all that is opposite to idleness and sloth.
[7] c. From the essence of uses. The essence of uses is the public good, by which, with the angels, is meant in the most general sense, the good of the whole heaven, in a less general sense the good of society, and in a particular sense the good of a fellow-citizen. With men again the essence of uses is, in the most general sense, the good both spiritual and civil of the whole human race; in a less general sense, the good of their country; in a particular sense, the good of society; and in an individual sense, the good of a fellow-citizen; and because these goods form their essence, love is their life, since all good originates in love, and in love there is life. Every one is in this love who is delighted with the use in which he is for the sake of such use, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a labourer. Every one who is delighted with the use of his calling for the sake of such use, loves his country and his fellow-citizens; but he who is not delighted with uses for the sake of uses, but performs them only for the sake of self, or of honour and wealth alone, does not at heart love his country or his fellow-citizens, but merely himself and the world. The reason of that is, that no one can be kept by the Lord in the love of his neighbour, unless he is in some degree of love for the public good; and no one is in such love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord.
[8] Now since all things, collectively and individually, were created in the world at the beginning for use, and all things also in man were formed for use, and the Lord from creation regarded as one man the whole human race, each member of which is in a similar manner designed for use or is use, and since the Lord Himself is the life of this man, as said above, it is plain that the universe was so created that the Lord is in primaries and in ultimates, in the centre also and in the circumferences, that is, in the midst of all things; and that those things in which He is are uses. From these facts also the Lord's omnipresence and omniscience may be understood.
1226. And he said unto me, These are the true words of God. This means that they are from the Lord, who is the Word and who is the truth, as is evident from this, that all the truths of God are from the Lord, who for this reason is called the Word, which is the Divine truth (John 1:1, 2, 14), and He calls Himself the truth (John 14:6).
(Continuation)
[2] 7. The omnipresence and omniscience of the Lord can be comprehended also from the creation of the universe; for the universe was so created by Him that He is in things first and in things last, in the center and in the circumferences, and that the things in which He is are uses. This can be seen to be true from the creation of the universe, from the life of man, and from the essence of uses.
The creation of the universe can be in no way so well understood as from types of it in the heavens. There creation is unceasing and instantaneous, for in the spiritual world lands exist in a moment, and upon them paradisal gardens, and in these trees full of fruits, also shrubs, flowers, and plants of every kind. When these are contemplated by one who is wise, they are found to be correspondences of the uses in which the angels are, to whom they are given as a reward. The angels, moreover, in accordance with their uses have houses given them, full of utensils and beautiful things according to uses; also garments according to their uses, and food that is esculent and palatable according to their uses, and delightful conversations, which also are uses because they are recreations. All these things are given them gratuitously, and yet on account of the uses they perform. In a word, the whole heaven is so full of uses that it may be called the very kingdom of uses.
[3] Those, on the other hand, who perform no uses, are sent into the hells, where they are compelled by a judge to perform tasks; and if they refuse no food is given them and no clothing, nor any bed but the ground, and they are scoffed at by their companions as slaves are by their masters. The judge even permits them to be their bond servants, and if they entice others from their tasks they are severely punished. All this is done until they yield. But those who cannot be made to yield are cast out into deserts, where a morsel of bread is given them daily, and water to drink, and they dwell by themselves in huts or in caves; and because they perform no uses the land about them is so barren that a grassy sod is rarely seen upon it. In such deserts and hells I have seen many of noble descent, who in the world gave themselves up to idleness, or sought offices, the duties of which they discharged not for the sake of use but for honor and gain, which were the only uses regarded.
[4] The uses performed in the heavens and the tasks done in the hells are in part like those done in the world, although for the most part they are spiritual uses, that cannot be described by any natural language, and (what I have often wondered at) do not fall into the ideas of natural thought. But this is generally the case with what is spiritual. In the unceasing and instantaneous creation of all things in the heavens there can be seen as in a type the creation of the universe with its globes, and that there is nothing created in these except for use, and in general, one kingdom of nature for another, the mineral kingdom for the vegetable, this for the animal, and both for the human race, that they may serve the Lord for performing uses to the neighbor.
[5] From the life of man. When this is regarded from the creation of all things in it no part will be found that is not for use, not a fiber or minute vessel in the brains, in the organs of sense, in the muscles, or in any of the viscera of the thorax and the abdomen, or anywhere else, that is not for the sake of use in general and in particular, thus for the sake of the whole and of each thing connected with it, and not for its own sake. The greater forms, which are called members, sensories, muscles, and viscera, which are made up and organized from fibers and vessels, all are formed from use, in use, and for use, so that they may be simply called uses, of which the whole man is composed and formed. It is therefore clearly evident that they have no other origin and no other end than use.
[6] That every man likewise was created and born for use is clearly evident from the use of all things in him, and from his state after death, when, if he performs no use, he is accounted so worthless that he is cast into infernal prisons or into desert places. That man is born to be a use is clear also from his life; for a man whose life is from a love of uses is wholly different from one whose life is from a love of idleness. By a life of idleness is meant a life made up of social interaction feasting, and entertainments. A life from the love of uses is a life of love of the public good and of love to the neighbor, and also a life of love to the Lord, for the Lord performs uses to man through man, consequently a life of the love of uses is the spiritual Divine life, and everyone who loves a good use and does it from a love for it is loved by the Lord, and is received with joy by the angels in heaven. But a life of the love of idleness is a life of the love of self and the world, and thus a merely natural life; and such a life does not hold the thoughts together, but diffuses them into every vain thing, and thereby turns man away from the delights of wisdom and immerses him in the delights of the body and of the world alone to which evils cling; therefore after death he is let down into the infernal society to which he has attached himself in the world, and is there compelled to work by force of hunger and lack of food. By uses in the heavens and on the earths are meant the ministries, functions, and pursuits of life, employments, various domestic tasks, occupations, consequently all things that are opposite to idleness and indolence.
[7] From the essence of uses. The essence of uses is the public good. With the angels the public good in the most general sense means the good of the entire heaven, in a less general sense the good of the society, and in a particular sense the good of the fellow citizen. But with men the essence of uses in the most general sense is both the spiritual and the civil good of the whole human race, in a less general sense the good of the country, in a particular sense the good of a society, and in an individual sense the good of the fellow citizen; and as these goods constitute the essence of uses, love is their life, since all good is of love and the life is in the love. In this love is everyone who takes delight in the use he is in because of its usefulness, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a workman. Everyone who takes delight in the use of his function because of its usefulness loves his country and fellow citizens; but he who does not take delight in it because of its usefulness, but does it solely for the sake of self, or solely for the sake of honor and wealth, does not in his heart love his country and fellow citizens, but only himself and the world. This is because no one can be kept by the Lord in love to the neighbor unless he is in some love for the public good; and no one can be in that love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord.
[8] Since, then, each thing, and all things in the world were created in the beginning for use, and in man also all things were formed for use, and the Lord from creation regarded the whole human race as one man, in which each individual is likewise for use or is a use, and since the Lord Himself, as has been said above, is the life of that man, it is clear that the universe was so created that the Lord is in things first and in things last, also in the center and in the circumference, that is, in the midst of all, and that the things in which He is are uses. And from all this the Lord's omnipresence and omniscience can be comprehended.
1226. "Et dixit mihi, Haec verba vera sunt Dei." - Quod sit quod sint ex Domino, qui Verbum et qui Veritas, constat ex eo, quod omnia vera Dei sint ex Domino, et quod inde Dominus dicatur Verbum, quod est Divinum Verum (Johannes 1:1, 2, 14), et quod Se dicat Veritatem (Johannes 14:6).
[2] (Continuatio (de Omnipraesentia et Omniscientia).)
(7.) Quod omnipraesentia et omniscientia Domini etiam a creatione universi comprehendi possint, universum enim ab Ipso ita creatum est ut Ipse sit in primis et in ultimis, ac in centro et in peripheriis, et quod usus sint in quibus est.- Quod ita sit, patet a creatione universi, a vita hominis, et ab essentia usuum.
Creatio Universi non alibi melius quam ex typis in caelis potest videri; ibi creatio est perpetua et instantanea; nam in mundo spirituali momento existunt terrae, et super illis horti paradisiaci, et in his arbores plenae fructibus, et quoque arbusta, flores et plantae omnis generis; quae dum a sapiente lustrantur, inveniuntur esse correspondentiae usuum, in quibus sunt angeli, quibus pro mercede dantur. Iisdem etiam donantur domus plenae utensilibus et decoramentis secundum usus; dantur etiam illis vestes secundum usus, similiter cibi edules et sapidi secundum usus; praeterea conversationes jucundae, quae etiam sunt usus, quia recreationes: omnia illa dantur gratis, sed usque propter usus quos praestant. Verbo, universum caelum est plenum usibus, adeo ut illud vocandum sit ipsum regnum usuum.
[3] Vicissim, illi qui non faciunt usum mittuntur in inferna, ubi a judice adiguntur ad operas; et si renuunt, non datur illis cibus, nec vestis, nec lectus pro solo, et subsannantur a sociis sicut servi ab heris; etiam permittitur a judice ut illorum mancipia sint; et si abducunt alios ab operis, graviter puniuntur. Hoc et illud fit usque dum adacti sunt. llli autem qui non possunt adigi, ejiciuntur in deserta, ubi illis cottidie frustum panis datur, et aqua pro potu, et habitant solitarii in mapaliis, vel in speluncis; et quia non usus praestant, terrae, ubi sunt ita steriles sunt, ut raro conspiciatur caespes super quo gramen. In desertis et in infernis vidi plures ex nobili prosapia, qui in mundo se dederunt otio, et ambiverunt officia, et quoque functi sunt illis, non propter usus, sed propter honores aut lucra, quae solum illis usus fuerunt.
[4] Usus quos praestant in caelis, ac operae quas faciunt in infernis, sunt quoad partem similes illis qui fiunt in mundo; sed usque plerique usus sunt spirituales, qui naturali lingua describi nequeunt, et quod saepe miratus sum, non cadunt in ideas naturalis cogitationis; tale est spirituale in permultis. Ex creatione perpetua et instantanea omnium in caelis videri potest ut in typo creatio totius mundi cum ejus telluribus, quod in his nihil creatum sit nisi ad usum; in communi, unum Naturae regnum pro altero; regnum minerale pro regno vegetabili, hoc pro regno animali, atque hoc et illud pro humano genere, ut hoc inserviat Domino ad faciendum usus proximo.
[5] Ex Vita Hominis, - quae si lustratur a creatione omnium in illo, non invenietur pars quae non sit usui; non fibra et vasculum in cerebris, in organis sensuum, in musculis, inque aliquo viscere thoracis et abdominis, et in reliquis, quae non sit propter usum in communi et in singulari, ita quae propter se, sed propter omnia et consocia; ipsae formae majores, quae vocantur membra, sensoria, motoria, viscera, ex fibris et vasis contextae et organizatae. sunt omnes ex usu, in usu et ad usum formatae, adeo ut simpliciter vocari possint usus, ex quibus totus homo contextus et formatus est; (unde) apparet manifeste quod origo illorum non aliunde sit quam ex usu, et quod non aliud finis illorum quam usus.
[6] Quod omnis homo similiter ad usum creatus ac natus sit, patet manifeste ex omnium usu in illo, et ex statu ejus post mortem, quod si non usum praestat, tam vilis habeatur ut dejiciatur in infernales carceres, vel in loca deserta. Quod homo natus sit ut sit usus, manifestat etiam vita; nam homo qui vitam ex amore usus habet prorsus alius est quam qui vitam ex amore otii; per vitam ex otio intelligitur etiam vita ex sola conversatione, et ex comessatione, et ex ludicris. Vita amoris usus est vita amoris publici, et quoque amoris proximi, et quoque est vita amoris Domini, nam Dominus facit usus homini per hominem; inde vita amoris usus est Divina spiritualis, quare omnis qui amat bonum usum, et ex amore ejus facit illum, amatur a Domino, et cum gaudio recipitur in caelo ab angelis: at vita amoris otii est vita amoris sui et mundi, et inde est illa vita mere naturalis; non continet cogitationes, sed diffundit illas in omne vanum, et per id avertit hominem a jucundis sapientiae, ac immergit illum jucundis solius corporis et mundi, cum quibus cohaerent mala; quare post mortem in societatem infernalem, cui se addixit in mundo, demittitur, et ibi ad operandum vi famis ac penuriae cibi cogitur. Per usus in caelis et in terris intelliguntur ministeria, functiones, studia vitae, operae, famulitia varia, labores, proinde omnia quae opposita sunt otio et ignaviae.
[7] Ab Essentia Usuum.- Essentia usuum est bonum publicum. Per bonum publicum in communissimo sensu apud angelos 1
intelligitur bonum totius caeli, in minus communi bonum societatis, et in particulari bonum concivis.
Apud homines autem essentia usuum in communissimo sensu est bonum totius generis humani, tam spirituale quam civile; in minus communi bonum patriae, in particulari bonum societatis, et in singulari bonum concivis; et quia illa bona faciunt essentiam illorum, est amor vita illorum, quoniam omne bonum est amoris, et amori inest vita: in hoc amore est unusquisque qui delectatur usu in quo est propter usum, sive sit rex, sive sit magistratus, sive sacerdos, sive minister, sive dux, sive negotiator, sive operarius. Quisque qui usu functionis suae propter usum delectatur, is amat patriam et cives; sed qui non delectatur illis propter usus, sed solum facit illos propter se, solum honorem et solas opes, ille non corde amat patriam et cives, sed modo se et mundum. Causa est, quia nemo a Domino potest teneri in amore proximi nisi in aliquo amore erga publicum sit; et nemo in illo est, nisi qui est in amore usus propt