第六节 主、仁义与信仰合而为一
362# 主、仁义与信仰合而为一，犹如生命、意志与理智在人里面合一；一旦分离，皆如一体溃散为尘末。
首先须陈明若干事项；这些事项在学术界，并由此在教会的圣职阶层中，迄今尚属未知，而且其未知之甚，犹如埋藏于地下之物。然而它们实为智慧的宝藏；若不将其掘出，并公诸于众，人便徒然竭力，终不能对上帝、信仰、仁义，以及自身生命状态——即他应如何治理此状态，并预备其进入永生状态——获得任何正当的认识。
这些未知事项如下：人不过是生命的器官；生命连同其一切，皆从天上的上帝，即主，流入人里面；在人里面有生命的两种能力，称为意志与理智；意志是爱的接受器皿，理智是智慧的接受器皿；因此，意志也是仁义的接受器皿，理智也是信仰的接受器皿。
【2】人所意愿的一切，以及人所理解的一切，皆从外部流入；凡属仁爱与仁义的良善，凡属智慧与信仰的真理，皆从主而来；而凡与这些相反者，皆从地狱而来。主已预备，使从外部流入人里面的一切，人都在自己里面感觉为自己的，并由此将它们从自己发出，仿佛是自己的；然而其中并无一样真正属于他自己。尽管如此，它们仍被归算给他，仿佛是他的，这是因为他有自由意志，而他的意愿与思想就在这自由意志中；又因为他被赐予了良善与真理的知识，凭这些知识，他能够自由选择凡有益于其现世生命与永恒生命之物。
【3】凡以斜视之眼，亦即以乖谬之视角观看上述事物的人，可以从中推出许多疯狂之论；但凡以正直之眼，亦即以眼中瞳仁观看它们的人，则可以从中推出许多智慧之论。为使后者发生，而非前者发生，就必须先陈明并建立关于上帝与神圣三一的判断与教义；随后再建立关于信仰与仁义、自由意志、改造与重生，以及归算的判断与教义；又须论及悔改、洗礼与圣餐，作为其达成的媒介。
362# 首先我必须提一下迄今为止学术界，因而教会界都不知道的一些真理。事实上，这些真理一直被隐藏，就像埋在地里的东西一样。然而，它们是智慧的宝库。除非它们被挖掘出来，并公之于众，否则人就会徒劳地辛苦劳碌，以获得对神、信仰、仁爱和自己生活状态的正确认识或概念；他也不知道为了永生的状态，他该如何规范并预备自己的生活状态。至今未知的真理如下：人只是生命的器官；生命和属于生命的一切都是从天堂的神，即主那里流入的；人里面有两种生命官能，被称为意愿和理解力，意愿是爱的容器，理解力是智慧的容器；因此，意愿也是仁爱的容器，理解力是信仰的容器。
人所意愿的一切和他所理解的一切都是从外面流入的；爱和仁爱的良善，并智慧和信仰的真理是从主那里流入的，与这些相反的一切是从地狱流入的。主已经规定，凡从外面流入的东西，人当在自己里面感觉如同他自己的，因而作为他自己的东西而从自己那里拿出来，尽管它丝毫不属于他，或说凡从外面流入的东西，人在自己里面感觉就像它们是自己的一样，因此，人从自己那里产生良善和真理，就好像它们是他自己的一样，尽管事实上，它们无一是他的。尽管如此，它们仍被归于他，作为他自己的东西，这是为了赋予他在意愿和思考上的自由选择或自由意志，赋予他良善和真理的知识，这些知识能使他自由选择凡有利于他的世俗生活和永生的东西。
一个斜眼或仅用一只眼看待这些真理的人，可能会从中得出许多疯狂的非理性结论；而一个正眼直视它们的人，可能会从中得出许多智慧的结论。为了实现后一种结果，而不是前一种结果，有必要在本书一开始阐述关于神和神性三位一体的某些结论或判断和教义，然后建立与信仰和仁爱、自由意志或自由选择、改造和重生、归算，以及作为手段的悔改、洗礼和圣餐有关的其它结论或判断和教义。
362. 6. The Lord, Goodwill, and Faith Form a Unity in the Same Way Our Life, Our Will, and Our Intellect Form a Unity; If We Separate Them, Each One Crumbles like a Pearl That Is Crushed to Powder
First I must mention some things that till now have been unknown in the scholarly world and therefore also unknown to the clergy. These things have been as hidden, in fact, as things that are buried in the ground. Yet they are treasure chests full of wisdom. Unless they are dug up and presented to the public, people will struggle in vain to develop a just concept of God, faith, and goodwill; we will not know how we ought to manage and prepare the state of our life now for the state of eternal life.
The things that have been unknown are these: We are nothing but an organ that receives life. Everything belonging to life flows into us from the God of heaven, who is the Lord. There are two faculties in us that receive life: they are called the will and the intellect. The will is a vessel for love and the intellect is a vessel for wisdom. Therefore the will is a vessel for goodwill and the intellect is a vessel for faith.
[2] All our willing and all our understanding flow in from outside us. The good impulses that relate to love and goodwill and the true insights that relate to wisdom and faith flow in from the Lord. All the things that oppose these flow in from hell. The Lord has provided that we feel inside us, as if they were our own, the things that flow in from outside. As a result, we produce from ourselves good impulses and true insights as if they were our own, although none of them is actually ours. They are nonetheless attributed to us as our own in order to give us free choice in willing and thinking, and to grant us concepts of what is good and what is true from which we can freely select whatever suits our temporal and eternal life.
[3] If you look askance or through squinting eyes at what I have just presented, you might draw many insane conclusions from it; but if you look at it squarely, you will be able to draw many wise conclusions from it. To help you look at it squarely, I needed first to present judgments and crucial teachings related to God and the divine Trinity. Later in the work I will lay out judgments and crucial teachings related to faith and goodwill, free choice, reformation and regeneration, and the assignment of spiritual credit or blame, as well as repentance, baptism, and the Holy Supper as means to an end.
362. VI. The Lord, charity and faith make one, just as in a person life, will and understanding do; if they are separated, each of them is destroyed, like a pearl collapsing into dust.
We shall begin by relating some facts which have up to now been unknown to the learned world, and so to the ecclesiastical establishment. They are as unknown as if they had been buried in the earth, although they are treasuries of wisdom, and unless they are dug up and made public, men seek in vain to arrive at a proper knowledge of God, faith, charity, and of the state of their own lives; they do not know how to control it and to prepare for the state of everlasting life. The following facts are unknown. A person is nothing but an organ of life. Life together with all it entails flows in from the God of heaven, who is the Lord. There are two faculties which give men life, called the will and the understanding, the will being a receiver for love, the understanding a receiver for wisdom. The will is also thus a receiver for charity and the understanding a receiver for faith.
[2] Everything a person wills and everything he understands flow in from outside; the kinds of good which belong to love and charity, and the truths which belong to wisdom and faith come from the Lord; but on the other hand everything opposed to these comes from hell. It has been arranged by the Lord that what flows in from outside is felt by the person in himself as if it belonged to him, so that he can bring it forth from himself as if it were his own, although nothing of it belongs to him. However, it is reckoned as his on account of the free will enjoyed by his faculties of will and thought, and on account of the knowledge of good and truth granted to him, from which he can freely choose whatever is for the benefit of his temporal or everlasting life.
[3] Anyone looking at these facts crookedly or askance can reach many crazy conclusions from them. Anyone who looks at them straight in the eye can reach many wise conclusions from them. So as to achieve the latter instead of the former result, it has been necessary to state as a premise judgments and dogmas about God and the Divine Trinity, and after this to establish judgments and dogmas about faith, charity, free will, reformation and regeneration, and about imputation, as well as about repentance, baptism, and the Holy Supper, which act as means.
362. VI. THE LORD, CHARITY, AND FAITH, MAKE ONE, LIKE LIFE, WILL, AND UNDERSTANDING IN MAN; AND IF THEY ARE DIVIDED, EACH PERISHES LIKE A PEARL REDUCED TO POWDER.
Some things shall first be stated that have been heretofore unknown in the learned world, and consequently among the ecclesiastics, as much so as things buried in the earth, and yet they are treasures of wisdom, and unless they are dug up and given to the public, man will toil in vain to arrive at any correct knowledge of God, faith, charity, and the state of his own life, as to the manner in which he should direct it and prepare it for the state of eternal life. The things heretofore unknown are as follows: That man is a mere organ of life; that life with everything belonging to it flows in from the God of heaven, who is the Lord; that in man there are two faculties of life, which are called the will and understanding, the will the receptacle of love, and the understanding the receptacle of wisdom; so, too, the will is the receptacle of charity, and the understanding the receptacle of faith;
[2] that everything that man wills and everything he understands flows into him from without the goods pertaining to love and charity, and the truths pertaining to wisdom and faith, from the Lord, and the opposites of these from hell; that it is provided by the Lord that man should feel in himself as his own whatever flows in from without, and should consequently bring it forth from himself as his own, although nothing of it is his; that nevertheless such things are imputed to him as his on account of his freedom of choice in which are his willing and thinking, and on account of the knowledges of good and truth given him, which enable him to choose freely whatever conduces to his temporal and his eternal life.
[3] The man who looks askance at these truths, or with half an eye only, may draw from them many insane conclusions; but he who looks at them with a straight and direct eye may draw from them many wise conclusions. That this and not the other may be done it was necessary to put forth first decisions and tenets respecting God and the Divine Trinity, and afterward to establish others respecting Faith and Charity, Freedom of Choice, and Reformation and Regeneration, as also Imputation; and then as means, Repentance, Baptism, and the Holy Supper.
362. VI. THE LORD, CHARITY AND FAITH, MAKE ONE, LIKE LIFE, WILL, AND UNDERSTANDING IN MAN; AND IF THEY ARE DIVIDED, EACH PERISHES LIKE A PEARL REDUCED TO POWER.
In the first place some truths shall be stated which have hitherto been unknown in the learned and consequently in the ecclesiastical world; they are as unknown as things buried in the earth, although they are treasures of wisdom. If they are not dug up and given to the public, man will labor in vain to attain a just knowledge of God, faith, charity and the state of his own life, and how he ought to regulate it, and prepare it for a state of eternal life. These truths are as follows: A man is a mere organ of life. Life, with all pertaining to it, enters by influx from the God of heaven, who is the Lord. There are two faculties of life in man, called the will and the understanding; the will is the receptacle of love, and the understanding the receptacle of wisdom; and thus also the will is the receptacle of charity, and the understanding the receptacle of faith.
[2] Whatever a man wills, and whatever he understands, enter into him by influx from without; the goods of love and charity, and the truths of wisdom and faith enter from the Lord, and everything contrary to these from hell. The Lord has provided that a man may inwardly feel as his own what thus enters from without, and consequently give it forth from himself as his own, although nothing of it is his. Nevertheless, it is imparted to him as his own on account of his Free Will, in which reside his will and thought, and also on account of the knowledge of good and truth imparted to him; for from these he can freely choose whatever is conducive to his temporal and to his eternal life.
[3] A man who regards these matters with unsteady or clouded vision may draw from them many irrational conclusions; but a man who considers them fairly and clearly, may draw from them wise conclusions. For this reason it was necessary to set forth at the beginning of this work certain conclusions and teachings concerning God and the Divine Trinity, and afterwards to establish others relating to Faith and Charity, Free Will, and Reformation and Regeneration, and also Imputation, as well as to Repentance, Baptism, and the Holy Supper, as means.
362. VI.
Quod Dominus, Charitas et Fides, unum faciant, sicut Vita, Voluntas, et Intellecus in homine; et quod si dividuntur, unumquodvis pereat, sicut unio dilapsa in pollinem.
Primum memorabuntur aliqua, quae in Orbe Erudito et inde in Ordine Ecclesiastico hactenus ignota fuerunt, et tam ignota, sicut quae infossa terrae sunt, cum tamen sunt Thesauri sapientiae, qui nisi effodiuntur, et donantur Publico, frustra homo satagit venire in aliquam justam cognitionem de Deo, de Fide, de Charitate, deque suae vitae Statu, quomodo illum moderaturus sit et praeparaturus ad statum vitae aeternae. Ignota illa sunt haec; Quod homo sit merum Organum vitae: Quod vita cum omnibus ejus influat a Deo Coeli, qui est Dominus: Quod duae Facultates vitae sint in homine, quae vocantur Voluntas et Intellectus; et quod Voluntas sit receptaculum amoris, ac Intellectus receptaculum sapientiae; et sic etiam quod Voluntas sit receptaculum Charitatis, ac Intellectus receptaculum Fidei:
[2] Quod omnia quae homo vult, et omnia quae intelligit, ab extra influant; bona quae amoris et charitatis sunt, ac vera quae sapientiae et fidei sunt, a Domino, at omnia quae contra illa sunt, ab Inferno: Quod provisum sit a Domino, ut homo illa quae ab extra influunt, sentiat in se sicut sua, et inde producat illa a se sicut sua, tametsi ex illis nihil ejus sunt: Quod tamen illa imputentur ei ut ejus, propter Liberum arbitrium, in quo est Velle et Cogitare ejus, et propter datas cognitiones boni et veri, ex quibus libere potest eligere quicquid ejus Vitae temporali et Vitae aeternae conducit.
[3] Homo qui haec allata obliquo oculo seu hirquis intuetur, potest ex illis concludere plura quae insaniae sunt, at homo qui illa recto oculo seu pupilla intuetur, potest ex illis concludere plura quae sapientiae sunt; ut hoc fiat, et non illud, necessum fuit praemittere judicia et dogmata de Deo et de Divina Trinitate, et post illa stabilire judicia et dogmata de Fide et Charitate, de Libero Arbitrio, deque Reformatione et Regeneratione, ut et de Imputatione; et quoque de Poenitentia, de Baptismo, deque Sancta Coena, ut mediis.