946# “因你的公平已经显出来了”表示神性真理已经揭示给他们了。这从“公平”和“显出来”的含义清楚可知：“公平”是指神性真理(对此，我们稍后会提到)；“显出来”是指被揭示。本章接下来的内容将说明，在教会结束时，神性真理就被揭示，并且它们已经被揭示了，因为那里论述的主题涉及它们。“公平”之所以表示神性真理，是因为在主的属灵国度，治理的律法被称为“公平”；而在祂的属天国度，治理的律法被称为“公义”。在主的属灵国度，治理的律法是来自神性真理的律法；而在主的属天国度，治理的律法是来自神性良善的律法。这就是为何在以下圣言经文中，经上提到“公平”(或典章，判语，审判、判断等)和“公义”。以赛亚书：
大卫的宝座上必有无穷的平安，必以公平公义坚立它、维持它，从今直到永远。(以赛亚书9:7)
这话论及主及其国度。“大卫的宝座”表示祂的属灵国度；由于该国度处于来自神性良善的神性真理，所以经上说：“以公平公义。”耶利米书：
我要给大卫兴起一个公义的枝子，祂必掌权为王，行事聪明，施行公平和公义。(耶利米书23:5)
这话也论及主及其属灵国度。由于该国度处于来自神性良善的神性真理，所以经上说：“祂必掌权为王，行事聪明，施行公平和公义。”主凭神性真理而被称为“王”；由于神性真理也是神性聪明，所以经上说：“祂必行事聪明。”由于神性真理来自神性良善，所以经上说：“祂必施行公平和公义。”
以赛亚书：耶和华被尊崇，因祂居在高处，祂以公平公义充满锡安。(以赛亚书33:5)“锡安”是指天堂和教会，就是主通过神性真理掌权作王的地方；由于一切神性真理都来自神性良善，所以经上说：“祂以公平公义充满锡安。”耶利米书：
我耶和华在地上施行公平和公义；因为我喜悦这些事。(耶利米书9:24)此处“公平和公义”也表示来自神性良善的神性真理。以赛亚书：他们向我求问公义的判语，渴望亲近神。(以赛亚书58:2)“公义的判语”是指来自神性良善的神性真理，与“公平和公义”一样；因为灵义将字义所分离的那些事物结合起来。何西阿书：我必聘你永远归我，以公义、公平、怜悯、真理聘你归我。(何西阿书2:19,20)此处论述的主题是主的属天国度，该国度是由那些处于对主之爱的人组成的。由于主与这些人的结合比较像一位丈夫与一位妻子的结合(对良善的爱就是如此进行结合的)，所以经上说“我必以公义、公平聘你归我”；经上首先提到“公义”，其次提到“公平”，因为那些处于对主之爱的良善之人也处于真理；他们从良善中看见真理。由于“公义”论及良善，“公平”(或典章，判语，审判、判断等)论及真理，所以经上还说“以怜悯、真理”，“怜悯”属于良善，因为它属于爱。
诗篇：耶和华在诸天。你的公义好像神的大山，你的判断如同大深渊。(诗篇36:5,6)
“公义”论及神性良善，因此被比作“神的大山”；因为“神的大山”表示爱之良善(参看AE405a-f,510,850a节)；“判断”(或公平，典章，判语，审判等)论及神性真理，因此被比作“大深渊”；因为“大深渊”表示神性真理。由此可见，“公平”(或典章，判语，审判、判断等)表示神性真理。
在圣言中，许多经文都提到“典章”(或公平，判语，审判、判断等)、“诫命”和“律例”；在那里，“典章”表示民事律法，“诫命”表示属灵生活的律法，“律例”表示敬拜的律法。“典章”(或公平，判语，审判、判断等)表示民事律法，这一点从出埃及记(21,22,23章)明显看出来，在那里，所吩咐的事被称为“典章”，因为士师们根据这些典章在城门口作出判决。尽管如此，它们仍表示神性真理，就是诸如在主在天上的属灵国度中的那种神性真理，因为它们在灵义上包含这些神性真理，这可从《属天的奥秘》(8971–9103,9124–9231,9247–9348节)对它们的解释清楚看出来。赐予以色列人的律法被称为“典章”(即公平等)、“诫命”和“律例”，这一点可从以下经文清楚看出来。摩西五经：
我要将一切诫命、律例、典章都对你讲说，你要教导他们，使他们遵行。(申命记5:31)
申命记：这些是耶和华你们的神所吩咐要教导你们的诫命、律例、典章。(申命记6:1)
又：
所以你要谨守遵行我今日所吩咐你的诫命、律例、典章。(申命记7:11)诗篇：倘若他的子孙离弃我的律法，不行走在我的典章上，倘若他们渎犯了我的律例，不遵守我的诫命，我就要用棍棒察罚他们的过犯。(诗篇89:30–32)
除此之外还有其它许多经文(如利未记18:5; 19:37;20:22; 25:18;26:15;申命记4:1;5:1,6,7;17:19;26:17;以西结书5:6,7;11:12,20;18:9;20:11,13,25;37:24)。在这些经文中，“诫命”是指生活的律法，尤指包含在十诫中的律法，它们因此被称为十条诫。而“律例”是指敬拜的律法，尤其涉及献祭和事奉神圣事物的；“典章”是指民事律法；这些律法因代表属灵的律法，故表示诸如在主在天上的属灵国度中的那种神性真理。
(续)由此可知，当人避开并远离如罪的邪恶，被主提升到天堂时，他就不再处于他的自我，而是在主里面，从而思考和意愿良善。再者，由于人按他的思考和意愿行动，人的一切行为都从他意愿的思维发出，所以可知，当他避开并远离邪恶时，他就从主，而不是从自我行善；这就是为何避开邪恶就是实行良善。善行是指那时人所行的良善；仁爱是指整体上或整个范围内的善行。人不能被改造，除非他貌似凭自己思考、意愿和实行，因为貌似凭这个人自己所做的，会与他结合，并留在他身上；而不是貌似凭人自己所做的，不在任何意义的生命上被接受，而是像以太那样流过去；这就是为何主愿意人不仅貌似凭自己避开并远离邪恶，还貌似凭自己思考、意愿和实行，但仍要从心里承认，这一切都是出于主。他必须承认这一点，因为这是真理。
946. Because thy judgments have been made manifest. That this signifies that Divine truths are revealed to them, is evident from the signification of judgments, as denoting Divine truths, of which we shall speak presently; and from the signification of being manifested, as denoting to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because the subject there treated of is concerning them.
The reason why judgments signify Divine truths is, that the laws of government in the Lord's spiritual kingdom are called judgments; but the laws of government in the Lord's celestial kingdom are called justice. For the laws of government in the Lord's spiritual kingdom are laws from Divine truth, whereas the laws of government in the Lord's celestial kingdom are laws from Divine Good. This is why judgment and justice are mentioned in the following passages in the Word.
In Isaiah:
"There shall be no end to peace upon the throne of David, to establish it, and to uphold it in judgment and justice from now and for ever" (9:7).
This speaks of the Lord and His kingdom. His spiritual kingdom is signified by the throne of David; and because this kingdom is in Divine truths from the Divine Good, it is said, in "judgment and justice."
In Jeremiah:
"I will raise up to David a just shoot, and he shall reign a king, and he shall act intelligently, and shall execute judgment and justice" (23:5).
These words also are spoken of the Lord, and of His spiritual kingdom. And since this kingdom is in Divine truths from the Divine Good, it is said that He shall reign a King, and shall act intelligently, and that He shall execute judgment and justice. The Lord is called King from Divine truth. And whereas Divine truth is also Divine intelligence, it is said that He shall act intelligently. And because Divine truth is from the Divine Good, it is said that He shall execute judgment and justice.
[2] In Isaiah:
"Jehovah shall be exalted; for he dwelleth on high; he hath filled Zion with judgment and justice" (33:5).
By Zion is meant heaven and the church, where the Lord reigns by Divine truth. And because all Divine truth is from Divine Good, it is said, "He hath filled Zion with judgment and justice."
In Jeremiah:
"I Jehovah, doing justice and judgment in the earth; for in these I am well pleased" (9:23).
Here also by judgment and justice is signified Divine truth from the Divine Good.
In Isaiah:
"They shall ask of me the judgments of justice; they shall desire to draw near unto God" (58:2).
The judgments of justice are Divine truths from the Divine Good. Similarly judgment and justice; for the spiritual sense conjoins those things the sense of the letter separates.
In Hosea:
"I will betroth thee to me for ever; and I will betroth thee to me in justice and judgment, and in mercy and in truth" (2:19, 20).
The subject there treated of is the celestial kingdom of the Lord, which consists of those who are in love to the Lord. And because the Lord's conjunction with them is comparatively like the conjunction of a husband with a wife - for the good of love so conjoins - therefore it is said, I will betroth thee to me in justice and judgment. And justice is mentioned in the first place, and judgment in the second, because those who are in the good of love to the Lord are also in truths; for they see them from good. Because justice is said of good, and judgment of truth, therefore it is also said, in mercy and in truth; mercy being also said of good, because it is of love.
[3] In David:
"Jehovah is in the heavens; thy justice as the mountains of God, and thy judgments as a great abyss" (405, 510, 850). And judgments are said of Divine truths, therefore they are compared to a great abyss; for by a great abyss is signified Divine truth. From these things it is now evident that by judgments are signified Divine truths.
[4] In many passages in the Word, judgments, precepts, and statutes are mentioned. And by judgments are there signified civil laws; by precepts the laws of spiritual life; and by statutes the laws of worship. That by judgments are signified civil laws, is clear from Exodus (Exodus 21, 22, 23), where the things that are there commanded are called judgments; because from them judgments were given by judges in the gates of the city. But still they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain them in the spiritual sense, as is evident from the explanation in Arcana Coelestia (n. Deuteronomy 5:31).
In the same:
"These are the precepts, the statutes, and the judgments, which Jehovah your God commanded to teach you" (Deuteronomy 6:1).
In the same:
"Therefore, thou shalt keep the precepts, the statutes, and the judgments, which I command thee this day, to do them" (Deuteronomy 7:11).
In David:
"If his sons forsake my law and walk not in my judgments; if they profane my statutes, and keep not my precepts, I will visit their prevarication with a rod" (Psalm 89:31-33),
besides frequently elsewhere:
As Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24.
By precepts in these passages are meant the laws of life, especially those in the Decalogue, which are therefore called the Ten Precepts. But by the statutes are meant the laws of worship, which principally related to sacrifices, and the ministry of holy things. And by judgments are meant civil laws, which, because representative of spiritual laws, were therefore significative of Divine truths, such as those in the Lord's spiritual kingdom in the heavens.
Continuation:-
[5] When, therefore, a man shuns and turns away from evils as sins, and is raised into heaven by the Lord, it follows that he is no longer in his proprium, but in the Lord, and that consequently he thinks and wills goods. Now because a man thinks and wills, so also does he act; for every action of a man proceeds from the thought of his will, therefore again it follows, that when a man shuns and turns away from evils, he does goods, not from himself, but from the Lord. Therefore to shun evils is to do goods. The goods which a man then does are meant by good works; and good works in their whole extent are meant by charity.
Because a man cannot be reformed unless he thinks, wills, and acts as of himself, that which he does as of himself is conjoined to him, and remains with him. Because that which a man does as of himself receives no life, but flows through like ether, therefore the Lord wills that a man should not only shun and turn away from evils as of himself, but should also think, will, and act as of himself, yet still acknowledge in heart, that all these things are from the Lord. This he will acknowledge because it is the truth.
946. For Thy judgments have been made manifest, signifies that Divine truths have been revealed to them. This is evident from the signification of "judgments," as being Divine truths (of which presently); also from the signification of "made manifest," as being to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because this is there treated of. "Judgments" signify Divine truths because the laws of government in the Lord's spiritual kingdom are called "judgments;" while the laws of government in His celestial kingdom are called "justice." For the laws of government in the Lord's spiritual kingdom are laws from the Divine truth; while the laws of government in the Lord's celestial kingdom are laws from the Divine good. This is why "judgment" and "justice" are mentioned in the Word, in the following passages. In Isaiah:
Of peace there shall be no end upon the throne of David, to establish it, and to uphold it in judgment and in justice from henceforth and to eternity (Isaiah 9:7).
This is said of the Lord and His kingdom. His spiritual kingdom is signified by "the throne of David;" and because this kingdom is in Divine truths from Divine good it is said, "in judgment and in justice."
In Jeremiah:
I will raise unto David a righteous Branch, and He shall reign King, and He shall act intelligently, and shall do judgment and justice (Jeremiah 23:5).
This, too, is said of the Lord, and of His spiritual kingdom. And as this kingdom is in Divine truths from Divine good it is said, "He shall reign king, and shall act intelligently, and He shall do judgment and justice." The Lord is called "King," from Divine truth; and as Divine truth is also Divine intelligence it is said that "He shall act intelligently." And as the Divine truth is from the Divine good it is said that "He shall do judgment and justice."
[2] In Isaiah:
Jehovah is exalted, for He dwelleth on high, He hath filled Zion with judgment and justice (Isaiah 33:5).
"Zion" means heaven and the church, where the Lord reigns by the Divine truth; and as all the Divine truth is from the Divine good it is said, "He hath filled Zion with judgment and justice."
In Jeremiah:
I Jehovah doing judgment and justice in the earth; for in these things I am well pleased (Jeremiah 9:24).
Here, too, "judgment and justice" signify the Divine truth from the Divine good.
In Isaiah:
They ask of me the judgments of justice, they long for an approach unto God (5 Isaiah 58:2).
The "judgments of justice" are Divine truths from the Divine good, as are "judgment and justice;" for the spiritual sense conjoins things that the sense of the letter separates.
In Hosea:
I will betroth thee unto Me forever; and I will betroth thee unto Me in justice and in judgment and in mercy and in truth (Hosea 2:19, 20).
This treats of the Lord's celestial kingdom, which consists of those who are in love to the Lord; and as the Lord's conjunction with such is comparatively like the conjunction of a husband with a wife, for so does the good of love conjoin, it is said, "I will betroth thee unto Me in justice and in judgment," "justice" being put here in the first place, and "judgment" in the second, because those who are in the good of love to the Lord are also in truths; for they see truths from good. As "justice" is predicated of good, and "judgment" of truth, it is also said, "in mercy and in truth," "mercy" belonging to good, because it is of love.
[3] In David:
Jehovah is in the heavens. Thy justice is like the mountains of God, and Thy judgments are like the great deep (405, 510, 850); and "judgments" are predicated of Divine truths, and are therefore compared to "the great deep;" for "the great deep" signifies the Divine truth. From this it can now be seen that "judgments" signify Divine truths.
[4] In many passages in the Word, "judgments," "commandments," and "statutes" are mentioned; and "judgments" there signify civil laws, "commandments" the laws of spiritual life, and "statutes" the laws of worship. That "judgments" signify civil laws, is evident from Exodus (21, 22, 23), where the things commanded are called "judgments" because according to them the judges gave judgments in the gates of the city; nevertheless they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain these in the spiritual sense; as can be (Deuteronomy 5:31).
In the same:
These are the commandments, the statutes, and the judgments, which Jehovah your God commanded to teach you (Deuteronomy 6:1).
In the same:
Therefore thou shalt keep the commandments, the statutes, and the judgments, which I command thee this day, to do them (Deuteronomy 7:11).
In David:
If his sons forsake My law and walk not in My judgments, if they profane My statutes and keep not My commandments, then will I visit their transgression with the rod (Psalms 89:30-32).
So in many other places, as Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24. In these passages "commandments" mean the laws of life, especially those contained in the Decalogue, which are therefore called the Ten Commandments; while "statutes" mean the laws of worship which related especially to sacrifices and holy ministrations; and "judgments" mean civil laws; and as these laws were representative of spiritual laws, they signify such Divine truths as are in the Lord's spiritual kingdom in the heavens.
[5] It follows from this that when man shuns and turns away from evils as sins and is raised up into heaven by the Lord, he is no longer in what is his own (proprium), but in the Lord, and thus he thinks and wills goods. Again, since man acts as he thinks and wills, for every act of man proceeds from the thought of his will, it follows that when he shuns and turns away from evils, he does goods from the Lord and not from self; and this is why shunning evils is doing goods. The goods that a man then does are meant by good works; and good works in their whole complex are meant by charity. Man cannot be reformed unless he thinks, wills, and does as if from himself, since that which is done as if by the man himself is conjoined to him and remains with him, while that which is not done by the man as if from himself, not being received in any life of sense, flows through like ether; and this is why the Lord wills that man should not only shun and turn away from evils as if of himself, but should also think, will, and do as if of himself, and yet acknowledge in heart, that all these things are from the Lord. This he must acknowledge because it is the truth.
946. "Quia judicia tua manifestata sunt." - Quod significet quod illis Divina vera revelata sint, constat ex significatione "judiciorum", quod sint Divina vera, de qua sequitur; et ex significatione "manifestari", quod sit revelari. Quod Divina vera in fine ecclesiae revelentur, et quod revelata sint, in sequentibus in hoc capite dicetur, quia ibi de illis agitur.
Quod "judicia" significent Divina vera, est quia leges regiminis in regno spirituali Domini vocantur "judicia", leges autem regiminis in regno caelesti Domini vocantur "justitia"; leges enim regiminis in regno spirituali Domini sunt leges ex Divino Vero, at leges regiminis in regno caelesti Domini sunt leges ex Divino Bono. Inde est quod in Verbo dicantur "judicium" et "justitia" in sequentibus locis:
Apud Esaiam,
"Paci non erit finis super throno Davidis, .... ad stabiliendum illud, et ad fulciendum illud in judicio et . . justitia a nunc et in aeternum" (9:6 [B.A. 7]):
haec de Domino ac de Ipsius regno Regnum Ipsius spirituale significatur per "thronum Davidis"; et quia hoc regnum est in Divinis veris ex Divino Bono, dicitur, "in judicio et justitia." Apud Jeremiam,
"Suscitabo Davidi Germen justum, et regnabit Rex, ac intelligenter aget, et faciet judicium et justitiam" (23:5):
haec quoque de Domino, et de regno spirituali Ipsius; et quia hoc regnum in Divinis veris ex Divino Bono est, dicitur quod "regnabit Rex, ac intelligenter aget", et quod "faciet judicium et justitiam"; Dominus vocatur "Rex" ex Divino Vero; et quia Divinum Verum est quoque Divina intelligentia, dicitur quod "intelligenter aget"; et quia Divinum Verum est ex Divino Bono, dicitur quod "faciet judicium et justitiam."
[2] Apud Esaiam,
"Exaltetur Jehovah, quia inhabitat altum, implevit Zionem judicio et justitia" (33:5):
per "Zionem" intelligitur caelum et ecclesia ubi Dominus per Divinum Verum regnat; et quia omne Divinum Verum est ex Divino Bono, dicitur, "Implevit Zionem judicio et justitia." Apud Jeremiam,
"Ego Jehovah faciens . . judicium et justitiam in terra, quia in illis beneplacet Mihi" (9:23 [B.A. 24]):
etiam hic per "judicium et justitiam" significatur Divinum Verum ex Divino Bono.
Apud Esaiam,
"Interrogent Me judicia justitiae, appropinquationem Dei desiderent" (58:2):
"judicia justitiae" sunt Divina vera ex Divino Bono; similiter etiam "judicium et justitia", nam sensus spiritualis conjungit illa quae sensus litterae distinguit.
Apud Hoscheam,
"Desponsabo te Mihi in aeternum, et desponsabo te Mihi in justitia et judicio . . et in misericordia, .... et in veritate" (2:19, 20):
ibi de regno caelesti Domini, quod ex illis qui in amore in Dominum sunt consistit; et quia Domini conjunctio cum illis comparative est sicut conjunctio mariti cum uxore, bonum amoris enim ita conjungit, ideo dicitur, "Desponsabo te Mihi in justitia et judicio"; ac dicitur "justitia" primo loco, et "judicium" secundo, quia illi qui in bono amoris in Dominum sunt, illi etiam in veris sunt, ex bono enim vident illa; quia "justitia" dicitur de bono, ac "judicium" de vero, ideo etiam dicitur, "in misericordia" et "in veritate"; misericordia etiam est boni, quia est amoris.
[3] Apud Davidem,
"Jehovah, in caelis .... est justitia tua sicut montes Dei, et judicia tua sicut abyssus magna" (Psalms 36:6, 7):
"justitia" dicitur de Divino Bono, quare comparatur montibus Dei, nam per "montes Dei" significantur bona amoris (videatur [supra,] n. 405 [a-f] , 510, 850 [a]); ac "judicia" dicuntur de Divinis veris, quare comparantur abysso magnae, nam per "abyssum magnam" significatur Divinum Verum.
[4] Exhis nunc constare potest quod per "judicia" significentur Divina Vera. Multis in locis in Verbo etiam dicuntur "judicia", "praecepta" et "statuta"; ac ibi per "judicia" significantur leges civiles, per "praecepta" leges vitae spiritualis, ac per "statuta" leges cultus. Quod per "judicia" significentur leges civiles, constat ex Exodo, cap. 21, 22, 23, ubi illa quae ibi mandantur "judicia" vocantur, quia ex illis fiebant judicia a judicibus in portis urbium; sed usque eadem illa significant Divina vera, qualia sunt in regno spirituali Domini in caelis, continent enim illa in sensu spirituali, ut constare potest ab explicatione illorum in Arcanis Caelestibus (n. 8971-9103, 9124-9231, 9247-9348). Quod leges apud filios Israelis dicta fuerint "judicia", "praecepta" et "statuta", constat ex sequentibus locis:
Apud Mosen,
"Loquar ad te omnia praecepta, statuta et judicia, quae docebis eos, ut faciant ea" (Deuteronomius 5:28 [B.A. (31]);
apud eundem,
"Haec sunt praecepta, statuta et judicia, quae praecepit Jehovah Deus vester ad docendum vos" (Deuteronomius 6:1);
apud eundem,
"Ideo custodies praecepta, statuta et judicia, quae Ego praecipio tibi hodie ad faciendum illa" (Deuteronomius 7:11);
apud Davidem,
"Si deserunt filii ejus legem meam, et in judiciis meis non ambulant, si statuta mea profanant, et praecepta mea non servant, ..visitabo virga praevaricationem eorum" (Psalms 89:31-33 [B.A. 30-32]);
praeterea etiam pluries alibi (Ut Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomius 4:1; 5:1, 6, 7; 17:19; 26:17; Ezechiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24). Per "praecepta" in illis locis intelliguntur leges vitae, imprimis quae in decalogo sunt, quae ideo vocantur "decem praecepta"; per "statuta" autem intelliguntur leges cultus, quae imprimis erant de sacrificiis, ac de ministeriis sanctis; ac per "judicia" intelliguntur leges civiles, quae leges quia repraesentativae spiritualium erant, per illa significantur Divina vera, qualia sunt in regno spirituali Domini in caelis.
[5] (Continuatio.)
Cum itaque homo fugit et aversatur mala ut peccata, ac elevatus est a Domino in caelum, consequitur quod non amplius in proprio suo sit, sed in Domino, et inde quod cogitet et velit bona. Nunc quia homo sicut cogitat et vult, ita etiam facit, omne enim factum hominis procedit ex cogitatione voluntatis ejus, inde iterum consequitur quod cum homo mala fugit et aversatur, faciat bona non a se sed a Domino. Inde nunc est quod fugere mala sit facere bona. Bona quae homo tunc facit intelliguntur per bona opera, ac bona opera in toto complexu intelliguntur per charitatem. Quia homo non reformari potest, nisi cogitet, velit et faciat sicut ex se, id quod sicut ab ipso homine fit conjungitur ei et manet apud illum; quod autem non sicut ex ipso homine fit, hoc, quia non recipit aliqua vita sensus, transfluit sicut aether; ideo vult Dominus ut homo non modo fugiat et aversetur mala sicut a se, sed etiam cogitet, velit et faciat sicut ex se, sed usque agnoscat corde quod omnia illa sint a Domino. Hoc agnoscet quia est verum.