----中文待译----
1082. And shall eat her flesh. That this signifies rejection of the evils thereof, which are adulterated goods, and then manifestation that they were destitute of all good, is evident from the signification of flesh, as denoting the good of the Word and of the church, and, in the opposite sense, the evil thereof. In the present case flesh denotes evils, which are adulterated goods. And from the signification of eating, as denoting to consume, but, in this case, to reject altogether, because the Reformed are treated of, who have rejected the works or goods of Babylon, which chiefly consist in gifts to the idols of their saints, to their sepulchres, also to monasteries, and to the monks themselves, for various expiations.
[2] That by the same words is also meant manifestation that they were destitute of all good follows; for when spurious and meritorious goods are rejected, signified by the flesh which they should eat, then it is made evident that they are destitute of all good. Flesh, in the Word, signifies various things. It signifies man's proprium, thus, either his good or evil, and thence it signifies the whole man. But in the highest sense, it signifies the Lord's Divine Human, specifically the Divine Good of Divine Love proceeding from Him.
That flesh signifies the Divine Human as to the good of love is evident in John:
"Jesus said, I am the living bread, which came down from heaven; if any one eat of this bread, he shall live for ever. The bread which I will give is my flesh, which I will give for the life of the world. The Jews, therefore, strove amongst themselves, saying, How can this man give his flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day; for my flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. This is the bread, which came down from heaven" (329). And because bread and wine signify the same as flesh and blood - bread, Divine Good, and wine, Divine truth - therefore these were commanded in their place.
[3] Divine Good from the Lord was also signified by the flesh of the sacrifices, which Aaron, his sons, and those who sacrificed might eat, and others who were clean.
And that it was holy may be seen in Exodus (12:7, 8, 9; 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4).
Wherefore if an unclean person ate of that flesh, he was to be cut off from his people (Leviticus 7:21).
That these things were called bread (Leviticus 22:6, 7).
That that flesh was called "the flesh of holiness" (Jeremiah 11:15; Hag. 2:12);
And "the flesh of the offering," which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).
[4] The Lord's Divine Human is also called flesh in John:
"The Word was made flesh, and dwelt amongst us; and we saw his glory, the glory as of the only begotten of the Father" (1:14).
That flesh also signified good with man, is evident from the following passages:
In Ezekiel:
"I will give them one heart, and I will put a new spirit in the midst of you, and I will remove the heart of stone out of their flesh, and will give them a heart of flesh" (11:19; 36:26).
The heart of flesh is the will and love of God. In David:
"O God, Thou art my God, in the morning I seek Thee, my soul thirsteth for thee, my flesh desireth thee, in a land of drought, and I am weary without waters" (Psalms 63:1).
Again:
"My soul longeth towards the courts of Jehovah; my heart and my flesh crieth out towards the living God" (Psalms 84:2).
By the flesh which longeth for Jehovah, and which crieth out towards the living God is signified man as to the good of the will. For the flesh of man corresponds to the good or evil of his will, and the blood to the truth or the falsity of his understanding; in the present case flesh denotes the good of the will, because it longeth for Jehovah, and crieth out unto God.
[5] In Job:
"I have known my Redeemer, he liveth, and at the last shall rise upon the dust, and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God" (19:25-27).
To see God from his flesh signifies from his voluntary proprium made new by the Lord, thus from good.
In Ezekiel:
"I will put upon the bones, which were seen in the midst of the valley, nerves, and I will cause flesh to come up, upon them, and I will cover them with skin, and I will put spirit into them, that they may live" (37:6, 8).
Where also by flesh is signified the proprium of the will made new from the Lord, consequently good. What is there signified by bones and the rest may be seen above (n. Apoc. 19:17, 18; Ezekiel 39:17, 18, 19).
That flesh here does not mean flesh, but goods of every kind is quite clear.
[6] But, on the other hand, that by flesh is signified man's voluntary proprium, which, strictly considered, is evil, is evident from the following passages. Thus in Isaiah:
"A man shall eat the flesh of his own arm" (Isaiah 9:19).
In the same:
"I will feed thine oppressors with their own flesh" (49:26).
In Jeremiah:
"I will feed you with the flesh of their sons, and with the flesh of their daughters; and they shall devour every man the flesh of his companion" (19:9).
In Zechariah:
"The rest shall eat every one the flesh of another" (11:9).
In Moses:
"I will chastise you seven times for your sins, and ye shall eat the flesh of your sons, and the flesh of your daughters" (Leviticus 26:28, 29).
[7] In Jeremiah:
"Cursed is the man who trusteth in man, and maketh flesh his arm" (17:5).
Here by flesh is signified a man's proprium, which in itself is evil, the appropriation of which is signified by eating and feeding upon it.
Similarly man's proprium is signified by flesh in Matthew:
"Jesus said, Blessed art thou, Simon, because flesh and blood hath not revealed it unto thee" (16:17).
In John:
"As many as received, to them gave he power to be the sons of God, who were born not of bloods, nor of the will of the flesh, but of God" (1:12, 13).
In Ezekiel:
"Jerusalem hath committed whoredom with the sons of Egypt her neighbours, great in flesh" (16:26).
In Isaiah:
"Egypt is man and not God, and his horses are flesh and not Spirit" (31:3).
In John:
"It is the spirit that quickeneth; the flesh profiteth nothing" (6:63).
"That which is born of the flesh is flesh, that which is born of the spirit is spirit" (3:6).
In David:
"God remembered that they were flesh, a breath that passeth away and returneth not again" (Psalms 78:39).
The evil of man's will, which is his proprium from birth is signified in these passages by flesh; also by:
"The flesh, which the sons of Israel lusted after in the wilderness, and on account of which they were smitten with a great plague, and from which the place was called the grave of lust" (Numbers 11:4-33).
Moreover, in the Word throughout, mention is made of "all flesh," by which is meant every man.
As in Genesis (6:12, 13, 17, 19 Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 21:4; 21:9, 10), and elsewhere.
Continuation concerning the Word:-
[8] The reason why the Spiritual by influx presents what is correspondent to itself in the natural is, in order that the end may become the cause, and the cause become the effect; and thus that the end, by means of the cause, in the effect, may make itself visibly and sensibly evident. This trine, namely, end, cause, and effect, exists from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. Thus love is that which produces, whence the product is of love from good by means of truth. The ultimate products in our world are various; as many as the subjects in its three kingdoms of nature, the animal, the vegetable, and the mineral.
[9] All products are correspondences. Since a trine - end, cause, and effect - exists in every heaven, therefore also in every heaven there are products; and there are correspondences, which, as to form and appearance, are like the subjects in the three kingdoms of our earth. From this it is evident that each heaven, as to outward appearance, is similar to our earth, but differing in excellence and beauty, according to degrees.
Now because the Word cannot be in its fulness, that is to say, consist of effects, in which are the cause and the end, or of uses, in which truth is the cause, and good is the end, except from correspondences - and love is that which produces - it follows that the Word in each heaven is like the Word in our world, but differing in excellence and beauty according to degrees. The nature of this difference shall be explained elsewhere.
1082. And shall eat her flesh, signifies rejection of its evils, which are adulterated goods, and then the manifestation that they were without any good. This is evident from the signification of "flesh," as being the good of the Word and of the church, and in the contrary sense the evil thereof. Here "flesh" means evils, which are adulterated goods. Also from the signification of "to eat," as being to consume, but here to reject wholly, because this is said of the Reformed, who have rejected the works or goods of Babylon, which consist especially in gifts to the idols of their saints, to their sepulchers, also to monasteries, and to the monks themselves, given as offerings for various expiations. It follows that the same words mean also the manifestation that they were without any good, for when spurious and meritorious goods are rejected, which are signified by the "flesh that they should eat," it is then manifest that they are without any good.
[2] "Flesh" has various significations in the Word. It signifies what is man's own [proprium], thus either his good or evil, and from this it signifies the whole man. But in the highest sense it signifies the Lord's Divine Human, and particularly the Divine good of the Divine love that proceeds from Him. That "flesh" signifies the Divine Human as to the good of love is evident in John:
Jesus said, I am the living bread, which cometh down out of heaven; if anyone eat of this bread he shall live forever; and the bread which I will give is My flesh, which I will give for the life of the world. The Jews, therefore, strove one with another, saying, How can this one give His flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood ye shall not have life in yourselves. He that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is truly food, and My blood is truly drink. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is the bread which cometh down out of heaven (329.) And as "bread and wine" have the same signification as "flesh and blood," "bread" meaning the Divine good, and "wine" the Divine truth, therefore these were commanded in place of flesh and blood.
[3] Divine good from the Lord was signified also by the flesh of the sacrifices that Aaron, his sons, and those who sacrificed, and others who were clean, might eat:
And that this was holy (may be seen in Exodus 12:7-9, 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4);
Consequently if an unclean person ate of that flesh he would be cut off from his people (Leviticus 7:21).
That those sacrifices were called bread (Leviticus 22:6-7).
That that flesh was called the flesh of holiness (Jeremiah 11:15; Haggai 2:12),
And the flesh of the offering, which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).
The Lord's Divine Human is also called "flesh" in John:
The Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the only-begotten of the Father (John 1:14).
[4] That "flesh" signified also the good with man can be seen from the following passages. In Ezekiel:
I will give them one heart, and I will give a new spirit in the midst of you, and I will take away the heart of stone out of their flesh, and I will give them a heart of flesh (Ezekiel 11:19; 36:26).
"Heart of flesh" means the will and love of good. In David:
O God, Thou art my God, in the morning I seek Thee; my soul thirsteth for Thee; my flesh longeth for Thee in a land of drought and weariness without waters (Psalms 63:1).
In the same:
My soul longeth for the courts of Jehovah; my heart and my flesh cry out unto the living God (Psalms 84:2).
The "flesh" that longeth for Jehovah, and that crieth out unto the living God, signifies man as to good of the will, for the "flesh" of man corresponds to the good or evil of his will, and the "blood" to the truth or falsity of his understanding; here "flesh" means the good of the will, because it longeth for Jehovah and crieth out unto God.
[5] In Job:
I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed by my skin, and from my flesh I shall see God (Job 19:25-27).
To see God from one's flesh signifies from one's own voluntary made new by the Lord, and thus good. In Ezekiel:
Upon the bones seen in the midst of the valley, I will put sinews, and I will cause flesh to come up upon them, and I will cover them with skin, and I will give spirit unto them that they may live (Ezekiel 37:6, 8).
Here, too, "flesh" signifies what is one's own [proprium] of the will made new by the Lord, and thus good. What "bones" and the rest signify here may be seen above (n. Revelation 19:17-18; Ezekiel 39:17-19).
That "flesh" here does not mean flesh but goods of every kind, is clearly evident.
[6] But on the other hand, that "flesh" signifies man's own voluntary, which regarded in itself is evil, is evident from the following passages. In Isaiah:
They shall eat every man the flesh of his own arm (Isaiah 9:20).
In the same:
I will feed thine oppressors with their own flesh (Isaiah 49:26).
In Jeremiah:
I will feed you with the flesh of their sons and with the flesh of their daughters; and they shall eat every man the flesh of his companion (Jeremiah 19:9).
In Zechariah:
The rest shall eat everyone the flesh of another (Zechariah 11:9).
In Moses:
I will chastise you sevenfold for your sins, and ye shall eat the flesh of your sons and the flesh of your daughters (Leviticus 26:28-29).
[7] In Jeremiah:
Cursed is the man who trusteth in man and maketh flesh his arm (Jeremiah 17:5).
Here "flesh" signifies what is man's own [proprium] which in itself is evil; to appropriate this to oneself is signified by eating and feeding upon it. Again, "flesh" signifies what is man's own [proprium] in Matthew:
Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee (Matthew 16:17).
In John:
As many as received, to them gave He power to become sons of God, who were born, not from bloods nor from the will of the flesh, but from God (John 1:12-13).
In Ezekiel:
Jerusalem committed whoredom with the sons of Egypt her neighbors, great in flesh (Ezekiel 16:26).
In Isaiah:
Egypt is man and not God, and his horses are flesh and not spirit (Isaiah 31:3).
In John:
It is the spirit that quickeneth, the flesh profiteth nothing (John 6:63).
In the same:
That which is born of the flesh is flesh, that which is begotten of the spirit is spirit (John 3:6).
In David:
God remembered that they were flesh, a breath that passeth away and returneth not (Psalms 78:39).
The evil of man's will, which is what is his own [proprium] from birth. is what is signified in these passages by "flesh"; also by:
The flesh that the sons of Israel lusted after in the desert, and on account of which they were smitten with a great plague, and from which the place was called graves of lust (Numbers 11:4-34).
Moreover, in the Word the expression "all flesh" is frequently used as meaning every man (as in Genesis 6:12, 13, 17, 19; Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48, 21:4, 5; and elsewhere).
(Continuation respecting the Word)
[8] The spiritual by influx presents what is correspondent to itself in the natural, in order that the end may become a cause, and the cause become an effect, and thus the end through the cause may present itself in the effect as visible and sensible. This trine, namely, end, cause, and effect, is given from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. That which produces is love, and the product therefrom is of love from good by means of truth. The final products, which are in our world, are various, as numerous as the objects are in its three kingdoms of nature, animal, vegetable, and mineral. All products are correspondences.
[9] As this trine, namely, end, cause, and effect, exists in each heaven, there must be in each heaven products that are correspondences, and which in form and aspect are like the objects in the three kingdoms of our earth; from which it is clear that each heaven is like our earth in external appearance, differing only in excellence and beauty according to degrees. Now in order that the Word may be full, that is, may consist of effects in which are a cause and an end, or may consist of uses, in which truth is the cause and good is the end and love is that which produces, it must needs consist of correspondences; and from this it follows that the Word in each heaven is like the Word in our world, differing only in excellence and beauty according to degrees. What this difference is shall be told elsewhere.
1082. "Et carnes ejus comedent." - Quod significet rejectionem malorum ejus, quae sunt adulterata bona, et tunc manifestationem quod essent absque omni bono, constat ex significatione "carnis", quod sit bonum Verbi et ecclesiae, et in opposito sensu malum ejus; hic "carnes" sunt mala, quae sunt adulterata bona: et ex significatione "comedere", quod sit consumere; hic autem prorsus rejicere, quia de Reformatis, quae opera seu bona Babelis, quae praecipue sunt munera sanctorum idolis, illorum sepulcris, tum monasteriis, ac ipsis monachis pro variis expiationibus data et oblata, rejecerunt. Quod per eadem verba etiam intelligatur manifestatio quod essent absque omni bono, sequitur; nam dum rejiciuntur bona spuria et meritoria, quae significantur per "carnes quas comederent", tunc manifestatur quod sint absque omni bono.
[2] "Caro" in Verbo significat varia; significat proprium hominis, ita vel bonum vel malum ejus, et inde significat totum hominem; in supremo autem sensu significat Divinum Humanum Domini, in specie Divinum Bonum Divini Amoris procedens ab Ipso.
Quod "caro" significet Divinum Humanum quoad Bonum Amoris, constat apud Johannem,
"Jesus dixit, Ego sum panis vivens, qui e caelo descendit; si quis comederit ex hoc pane, vivet in aeternum:.. panis quem Ego dabo caro mea est, quam Ego dabo pro mundi vita. Pugnarunt inter se invicem Judaei, dicentes, Quomodo potest Hic dare carnem ad edendum? Dixit ergo illis Jesus, Amen, amen dico vobis, nisi comederitis carnem Filii hominis, et biberitis Ipsius sanguinem, non habebitis vitam in vobis ipsis: qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam, et Ego resuscitabo illum extremo die; nam caro mea est vere cibus, et sanguis meus est vere potus; qui manducat meam carnem, et bibit meum sanguinem, in Me manet et Ego in illo. .... Hic est panis, qui e caelo descendit" (6:51-58):
quod hic "caro" sit proprium Divini Humani Domini, quod est Divinum Bonum Divini Amoris, manifeste patet, estque id quod in Sancta Cena vocatur "corpus"; (quod "corpus" ibi seu.."caro"..sit Divinum Bonum, et "sanguis" sit Divinum Verum, videatur supra, n. 329 [b] ;) et quia "panis et vinum" idem significant cum "carne et sanguine", panis Divinum Bonum, et "vinum" Divinum Verum, ideo haec loco illorum mandata sunt.
[3] Divinum Bonum a Domino etiam significabatur per carnem sacrificiorum, quam comederent Aharon, filii ejus, et ipsi qui sacrificabant, et alii qui mundi erant:
(Et quod id sanctum esset, videatur Exod 12:7-9; cap. 1
29:31-34; Leviticus 7:15-21; 8:31; Deuteronomius 12:27; 16:4;
quare si immundus comederet de carne illa, exscinderetur e populis suis Leviticus 7:21):
Quod haec dicta sint "panis" (Leviticus 22:6, 7):
Quod caro illa "caro sanctitatis" vocata sit (Jeremias 11:15; Haggaeus 2:12);
et "caro muneris, quae super mensis" in regno Domini (Ezechiel 40:43).
Divinum Humanum Domini etiam vocatur "caro" apud Johannem,
"Verbum Caro factum est, et habitavit inter nos; et vidimus gloriam Ipsius, gloriam sicut unigeniti a Patre" (1:14).
[4] Quod "caro" etiam significet bonum apud hominem, constare potest ex sequentibus locis; Apud Ezechielem,
"Dabo illis cor unum, et spiritum novum dabo in medio vestri, et removebo cor lapidis e carne eorum, et dabo illis cor carnis" (11:19; 36:26):
"cor carnis" est voluntas et amor boni.
Apud Davidem,
"Deus, Deus meus Tu, mane quaero Te, sitit anima Tibi, desiderat Te caro mea in terra siccitatis, et lassus sine aquis" (Psalms 63:2 [B.A. 1]).
Apud eundem,
"Desiderat...anima mea erga atria Jehovae, cor meum et caro mea jubilant erga Deum vivum" ( 2
per "carnem" quae desiderat Jehovam, et quae jubilat erga Deum vivum, significatur homo quoad bonum voluntatis; nam caro hominis correspondet voluntatis ejus bono aut malo, ac sanguis intellectus ejus vero aut falso; ibi "caro" voluntatis bono, quia desiderat Jehovam, et jubilat ad Deum.
[5] Apud Hiobum,
"Cognovi Redemptorem meum, vivit, et postremum super pulvere surget; et postea cute mea circumdabuntur haec, et ex carne mea videbo Deum" (19:25-27):
"ex carne sua videre Deum", significat ex proprio suo voluntario, quad a Domino novum, ita bonum.
Apud Ezechielem,
"Dabo super" ossa, quae visa in medio vallis, "nervos, et ascendere faciam super" illa "carnem, et obducam super" illa "cutem, et dabo in" illis "spiritum ut vivant" (37:6, 8):
per "carnem" etiam ibi significatur proprium voluntatis, quod novum a Domino, ita bonum: quid ibi per "ossa" et per reliqua significatur, videatur supra (n. 418 [b] 419 [b] , 665). In Apocalypsi,
"Venite et congregamini ad cenam magni Dei; ut comedatis carnes regum, et carnes chiliarchorum, et carnes fortium, et carnes equorum, et sedentium super illis, et carnes omnium liberorum et servorum, ..parvorum et magnorum" (Apocalypsis 19:17, 18; Ezechiel 39:17-19):
quod ibi per "carnes" non intelligantur carnes, sed bona omnis generis, manifeste patet.
[6] Vicissim autem, quod per "carnem" significetur proprium voluntarium hominis, quod in se spectatum est malum, constat ex sequentibus his locis:
– Apud Esaiam,
"Vir carnem brachii sui comedent" (9:19 [B.A. 20]);
apud eundem,
"Cibabo oppressores tuos carne ipsorum" (49:26);
apud Jeremiam,
"Cibabo vos carne filiorum eorum, et carne filiarum eorum, et vir carnem socii sui comedent" (19:9);
apud Sachariam,
"Reliquae comedent quaelibet carnem alterius" ( 3
11:9);
apud Mosen,
"Castigabo vos sextuplo propter peccata vestra, et comedetis carnem filiorum vestrorum, et carnem filiarum vestrarum" (Leviticus 26:28, 29);
[7] apud Jeremiam,
"Maledictus homo, qui confidet in bomine, et ponit carnem brachium suum" (17:5);
per "carnem" hic significatur proprium hominis, quod in se est malum; hoc sibi appropriare significatur per "id comedere", et "eo cibari." Similiter proprium hominis per "carnem" significatur apud Matthaeum,
"Jesus dixit, ..Beatus es Simon, ...quia caro et sanguis non revelavit tibi" (16:17);
apud Johannem,
"Quotquot receperunt dedit illis potestatem ut filii Dei essent, qui non ex sanguinibus, neque ex voluntate carnis, sed ex Deo nati sunt" (1:12, 13);
apud Ezechielem,
"Scortata est Hierosolyma cum filiis Aegypti vicinis, magnis carne" (16:26);
apud Esaiam,
"Aegyptus homo et non deus, et equi ejus caro non spiritus" (31:3);
apud Johannem,
"Spiritus est qui vivificat, caro non prodest quicquam" (6:63);
apud eundem,
"Quod natum est a carne caro est, quod generatum est a spiritu, spiritus est" (3:6);
apud Davidem,
"Deus recordatus quod caro illi, spiritus qui abiret non reverteretur" (Psalms 78:39):
malum voluntatis hominis, quod est proprium ejus a nativitate, per "carnem" in his locis significatur: similiter per
Carnem, quam filii Israelis in deserto concupiverunt, et propter quam percussi sunt plaga magna, et ex qua locus vocabatur "sepulcra concupiscentiarum" (Num. 11:4-34).
Praeterea in Verbo passim dicitur "omnis caro", et per id intelligitur omnis homo (Ut Genesis 6:12, 13, 17, 19; Esaias 40:5, 6; 49:26:66:16, 23, 24; Jeremias 25:31; 32:27; 45:5; Ezechiel 20:48 [bibl. Heb. 21:[4] ; cap. 21:4, 5 [bibl. Heb. 9, [10] : et alibi).
[8] (Continuatio de Verbo.)
Quod spirituale per influxum sistat sibi correspondens in naturali, est ut finis fiat causa, et causa fiat effectus, et sic quod finis per causam in effectu sistat se visibilem et sensibilem. Hoc trinum, nempe finis, causa et effectus, in unoquovis caelo ex creatione datur; finis est bonum amoris, causa est verum ex illo bono, et effectus est usus; producens est amor, inde productum est amoris ex bono per verum; producta ultima, quae sunt in nostro mundo, sunt varia, totidem quot subjecta in tribus regnis ejus Naturae, animali, vegetabili et mineral; omnia producta sunt correspondentiae.
[9] Quoniam trinum, nempe finis, causa et effectus, datur in unoquovis caelo, ideo etiam in unoquovis caelo dantur producta, quae sunt correspondentiae, quae quoad formam et aspectum sunt similes subjectis in tribus regnis nostrae telluris; ex quo patet quod unumquodvis caelum sit simile quoad externam faciem nostrae telluri, cum differentia 4
quoad excellentiam et pulchritudinem secundum gradus. Nunc quia Verbum non potest constare nisi ex correspondentiis, ut plenum sit, nempe ut consistat ex effectibus, in quibus sunt causa et finis, aut ex usibus, in quibus verum est causa, et bonum est finis, ac amor est producens, sequitur quod Verbum in quoquovis caelo simile sit Verbo in nostro mundo, cum differentia quoad excellentiam et pulchritudinem secundum gradus; quae differentia, qualis est, alibi dicetur.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.