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938. Saying, Great and wonderful are thy works. That this signifies that all the goods of heaven and the church are from Him, is evident from the signification of the works of the Lord, as denoting all the goods of heaven and the church. The reason why these are signified by His works is, that the words, "just and true are Thy ways" follow, and by the ways of the Lord are signified all the truths of heaven and the church. For in the Word, where good is treated of, truth is also treated of, because of the heavenly marriage, which is the marriage of good and truth, in all its details. It is, therefore, clear that by works are here signified goods, and by ways, truths. The reason why the goods of heaven and the church are the works of the Lord is, that heaven is heaven, and the church is a church, from the good of love to the Lord, and from the good of love towards the neighbour (concerning which see the work on Heaven and Hell 13-19).
Continuation:-
[2] In the article n. 936, desisting from evils from the spiritual freedom in which every man is kept by the Lord was treated of. But because all the evils, into which man is born, derive their roots from the love of ruling over others, and from the love of possessing the goods of others; and all the delights of man's own life spring from these two loves; and because all evils are from them, therefore also the loves and delights of these things, that is to say, of evils, constitute man's own life. Now, because evils constitute man's life, it follows, therefore, that a man cannot at all desist from them of himself, for this would be to give up his own life from virtue of his own life. It is provided, therefore, that he is able to desist from them of the Lord; and that he may be able to do so, the freedom of thinking as he pleases is given to him, and also of asking the Lord for aid. He has this freedom because he is in the midst between heaven and hell, consequently, between good and evil. And he who is in the midst is in equilibrium; and he who is in equilibrium can easily, and, as it were, of his own accord, turn himself the one way or the other; and the more so, because the Lord continually resists evils, and repels them, raises a man up and draws him to Himself. But still a combat exists, because the evils belonging to a man's life are aroused by the evils perpetually rising up from hell; and then a man ought to fight against them; and, indeed, as of himself; if not as of himself, the evils are not separated.
938. Saying, Great and wonderful are Thy works, signifies that all the goods of heaven and the church are from Him. This is evident from the signification of "the Lord's works," as being all the goods of heaven and the church. This is the signification of "His works," because it is added, "just and true are Thy ways," and the Lord's "ways" signify all the truths of heaven and the church. For where good is spoken of in the Word truth is also spoken of, because of the heavenly marriage, which is a marriage of good and truth in all the particulars thereof; from which it is clear that "works" here signify goods, and "ways" truths. The goods of heaven and the church are the works of the Lord because heaven is heaven, and the church is a church from the good of love to the Lord and from the good of love towards the neighbor (See the work on Heaven and Hell 13-19).
[2] A previous article n. 936 treated of refraining from evils from spiritual freedom, in which every man is held by the Lord. But as all the evils into which man is born derive their roots from the love of ruling over others and from the love of possessing the goods of others, and all the delights of man's own life flow forth from these two loves, and all evils are from them, so the loves and delights of these evils belong to man's own life. And since evils belong to the life of man, it follows that man from himself can by no means refrain from them, for this would be from his own life to refrain from his own life. The ability to refrain from them of the Lord is therefore provided, and that he may have this ability the freedom to think that which he wills and to pray to the Lord for help is granted him. He has this freedom because he is in the middle between heaven and hell, consequently between good and evil. And being in the middle he is in equilibrium; and he who is in equilibrium is able easily and as of his own accord to turn himself the one way or the other; and the more so because the Lord continually resists evils and repels them, and raises man up and draws him to Himself. And yet there is combat, because the evils which belong to man's life are stirred up by the evils that unceasingly rise up from hell; and then man must fight against them, and, indeed, as if of himself; if he does not fight as if of himself the evils are not separated.
938. "Dicentes, Magna et mirabilia opera tua." - Quod significet quod omnia bona caeli et ecclesiae sint ab Ipso, constat ex significatione "operum Domini", quod sint omnia bona caeli et ecclesiae; quod haec per "opera Ipsius" significentur, est quia sequitur, "justae et verae viae tuae", et per "vias" Domini significantur omnia vera caeli et ecclesiae: in Verbo enim ubi dicitur de bono etiam dicitur de vero, propter conjugium caeleste, quod est conjugium boni et veri, in singulis ejus; inde quoque patet quod per "opera" hic significentur bona, et per "vias" vera: quod bona caeli et ecclesiae sint opera Domini, est quia caelum est caelum et ecclesia est ecclesia ex bono amoris in Dominum et bono amoris erga proximum (videatur opus De Caelo et Inferno 13-19).
[2] [Continuatio.]
Actum est in articulo 936 de desistentia a malis ex libero spirituali, in quo unusquisque homo tenetur a Domino: at quia omnia mala, in quae homo nascitur, trahunt suas radices ex amore imperandi super alios, et ex amore possidendi bona aliorum, et omnia jucunda vitae propriae hominis ex binis illis amoribus scaturiunt, et quia omnia mala ex illis sunt, inde etiam horum amores et jucunda, nempe malorum, sunt vitae propriae hominis. Nunc quia mala sunt vitae hominis inde, sequitur quod homo ab illis ex se nullatenus desistere possit, id enim foret desistere a sua vita ex sua vita; quare provisum est ut ab illis desistere possit a Domino; utque possit, datum ei est liberum cogitandi quod velit, et quoque supplicandi Dominum de ope: quod in libero sit, est quia est in medio inter caelum et infernum, consequenter inter bonum et malum; et qui in medio est, in aequilibrio est, et qui in aequilibrio is potest facili opera et sicut sua sponte se vertere huc illuc, et eo plus, quia Dominus continue resistit malis et repellit ea, ac elevat hominem, et trahit illum ad Se. Sed usque existit pugna, quia mala, quae sunt vitae hominis, a malis, quae ab inferno jugiter exsurgunt, incitantur; et tunc pugnare debet homo contra illa, et quidem sicut a se; si non sicut a se, mala non separantur.