67# 上帝在创造之先，便是爱本身与智慧本身；此二者恒存于促成功用的趋向之中。倘若爱与智慧不落实于功用，便只是虚空飘游的理相，若不倾注于功用之中，终将消散无存。
爱、智慧二者若脱离作为第三者的功用，好比飞鸟翱翔于无垠汪洋之上，终会因力竭坠落、沉没海中。
由此显明，宇宙由上帝创造，正是为使各样功用得以实存；故此宇宙亦可称作功用的舞台。又因人是创造的首要目标，便可推知万有及其一切细微分殊皆为人而造；秩序之中所有存有与细节，尽数汇集、凝聚于人之内，使上帝能够借着人施行首要功用。
爱与智慧若无第三者 —— 功用，可譬喻为灵性世界太阳的热与光：热与光若不作用于人、动物与植物，便是空洞虚无；唯有流入各类受造物之中并在其内运行，方能成为真实存有。
另有三样事物依序递进：目的、原因与结果。学界皆知，目的若不指向动力因，便无实体可言；目的与动力因若不能生出结果，同样不具备实存性。目的与原因虽能在心智中抽象思索，其存在终究是为达成某一结果，此结果为目的所期许、由原因促成。
爱、智慧与功用亦是同理：功用是爱所期许、藉智慧这一原因所产出的事物。当功用实现之时，爱与智慧便拥有真实的存有，在功用之中为自己设立居所与本位，如同安居于自家之内，得享安息。
人亦是如此：当人践行功用之时，上帝的爱与智慧便居于其内。为使人能够践行属上帝的功用，人被造为上帝的形像与样式，即神性秩序的形式。
67# 在创造之前，神就是爱本身和智慧本身，这两者都在努力发挥功用；因为没有功用，爱和智慧只是转瞬即逝的抽象实体，它们若不转向功用，或不将精力投入功用或服务中，就会飞走或消失。与功用分离的爱和智慧就像飞越汪洋大海的小鸟，它最终因飞行而精疲力尽，然后掉下来淹死了。由此明显可知，宇宙是神为了功用的存在而创造的；因此，宇宙可以被称为功用的剧场。由于人是创造的主要目的，所以可推知，宇宙中的一切事物，无论总体还是细节，都是为了人而创造的；因此，属于秩序的一切事物，无论总体还是细节，都被聚集起来，集中在他身上，以便通过他，神可以实现主要的功用。爱和智慧若没有它们的第三个原则，即功用，可以比作太阳的热和光，它们若不作用于人和动植物，将是毫无价值的东西，或空洞的概念；但通过进入这些事物的流注并在它们里面的运作，热和光就成为了现实。因为有三样事物按顺序彼此相随，即目的、原因和结果；在学术界，众所周知，目的什么都不是，除非它关注有效的原因，目的和这个原因什么都不是，除非产生一个结果。目的和原因的确可以在头脑中被抽象地思考，但仍只是为了目的所关注或打算、原因所促成的某个结果。爱、智慧和功用也是如此；功用是爱所关注或打算，并通过原因实现的目的；当功用实现时，爱和智慧就有了真实的存在，并在功用里面为自己造了一个住所和居住地或停留的地方，它们在那里如在自己家中一样安歇。当有神的爱和智慧在里面的人履行功用时，他也是如此；为了让他能履行神性功用，他被创造为神的形像和样式，即神序的形式。
67. Before creation, God was love itself and wisdom itself. That love and that wisdom had a drive to be useful. Without usefulness, love and wisdom are only fleeting abstract entities, and they do indeed fly away if they do not move in the direction of usefulness. The two prior things without the third [love and wisdom without usefulness] are like birds flying across a great ocean that eventually become worn out, fall into the ocean, and drown.
God created the universe so that usefulness could exist. Therefore the universe could be called a theater of useful functions. Because we, the human race, are the principal reason for creation, it follows that absolutely everything else was created for our sake. All aspects of the divine design have been brought together and concentrated in us so that God can perform the highest forms of useful service through us.
Without usefulness as a third party, love and wisdom would be as unreal as the heat and light of the sun would be if they had no effect on people, animals, and plants. That heat and that light become real by flowing into things and having an effect on them.
Another set of three things that follow in order is purpose, means, and result. The learned world knows that a purpose is nothing unless it has reference to an efficient cause or means; and the purpose and the means are nothing unless there is a result. We can of course contemplate a purpose and the means of accomplishing it purely in our minds, but we still do so only for the sake of the result that the purpose intends and that the means make possible.
Likewise with love, wisdom, and useful service. Useful service is what love intends and what it occasions through the means. When useful service results, love and wisdom take on a real existence. In that useful service, they set up a place for themselves to live and stay, and there they rest as if they were at home. We are that way ourselves when God's love and wisdom are in us and we do something useful. The reason we were created images and likenesses of God, or forms of the divine design, was so that we would be able to do God's useful services.
67. Before creation God was Love itself and Wisdom itself, and He was these two exerting themselves to perform services. For without service love and wisdom are volatile figments of the reason, and they actually do fly away unless they devote their energy to service. Love and wisdom separated from service are also like birds flying across a mighty ocean and at length so tired by flying they fall down and drown. This proves that the universe was created by God in order that services should come into being, so that one might call the universe a theatre of services. Since man is the principal end in view in creation, it follows that everything was created on his account; so every detail of order was made applicable to him and concentrated on him, in order that by means of him God could perform primary services. Love and wisdom without their third partner, service, can be equated with the sun's heat and light, which would be empty principles unless they worked on men, animals and plants; but they become real by irradiating them and working on them.
[2] End, cause and effect are a trio with a fixed sequence. Educated people know that an end is nothing if it is not accompanied by an efficient cause, and the end and this cause are nothing, if there is no effect. One can form abstract speculations about ends and causes, but they must aim at some effect, which the end has in view and the cause brings about. It is the same with love, wisdom and service: service is the aim love has in view and brings about by means of a cause. When the service is effected, love and wisdom come into real existence, and make their residence and seat in that service, and come to rest there as if in their home. It is similar with a person, in whom are the love and wisdom of God, when he performs services; and it was so that he should perform services for God, that he was created to be an image and likeness [of God] 1 , that is, a form for the Divine order.
Footnotes:
1. These words are added in the margin in the author's own copy.
67. Previous to creation God was love itself and wisdom itself and the union of these two in the effort to accomplish uses; for love and wisdom apart from use are only fleeting matters of reason, which fly away if not applied to use. The first two separated from the third are like birds flying above a great ocean, which are at length exhausted by flying, and fall down and are drowned. Evidently, therefore, the universe was created by God to give existence to uses; and for this reason the universe may be called a theater of uses. And as man is the chief end of creation, it follows that each and all things were created for the sake of man; and therefore each and all things belonging to order were brought together and concentrated in him, to the end that through him God might accomplish primary uses. Love and wisdom apart from their third, which is use, may be likened to the sun's heat and light; which, if they did not operate upon men, animals, and vegetables, would be worthless things; but by influx into and operation upon these they become real. For there are three things that follow each other in order, namely, end, cause, and effect; and it is known in the learned world that the end is nothing unless it regards the effecting cause, and that the end and this cause are nothing unless an effect is produced. The end and cause may indeed be contemplated abstractly in the mind, but still only on account of some effect which the end purposes and the cause secures. It is the same with love, wisdom, and use; use is the end which love purposes, and through the cause accomplishes; and when use is accomplished love and wisdom have a real existence; and in the use they make for themselves a habitation and foundation where they rest as in their home. It is the same with the man who has in him the love and wisdom of God when he is performing uses; and to enable him to perform Divine uses he was created an image and likeness of God, that is, a form of Divine order.
67. Before Creation God was Love itself and Wisdom itself, and these two in the endeavor to perform uses; for love and wisdom apart from use are only abstractions of the mind, which fade away unless they are applied to use. They are then like birds which, in their flight over a great ocean, wearied at length by flying, fall down and are drowned. From this it is evident that the universe was created by God for the existence of uses, and so it may be called a theater of uses. As man is the chief end of Creation, it follows that all things in general and in particular were created for his sake, and consequently that all things pertaining to order were gathered together and concentrated in him, that through him God might accomplish primary uses. Love and wisdom without use, their third principle, may be compared to the sun's heat and light, which, unless they operated upon men, animals, and vegetables, would be empty conceptions: they become realities, however, by their influx into those things and by their operation in them. There are three things also which follow in order, end, cause, and effect, and it is well known in the learned world that the end is nothing unless it has regard to an efficient cause; and that the end and this cause are nothing unless an effect is produced. The end and cause can indeed be contemplated in the mind in an abstract manner, but still with regard to some effect which the end purposes and the cause promotes. The case is the same with love, wisdom, and use: use is the end which love purposes, and accomplishes through the cause; and when use results love and wisdom really exist, and in use they make for themselves a habitation and an abiding-place, where they rest as in their own home. It is the same with man in whom are present the love and wisdom of God while he performs uses; and that he may perform Divine uses he was created an image and likeness, that is, a form of Divine order.
67. Deus ante Creationem fuit ipse Amor et ipsa Sapientia, et haec duo in conatu faciendi usus, nam Amor et Sapientia absque usu sunt modo volatilia rationis, et quoque evolant, nisi in usum se conferant; sunt quoque priora duo separata a tertio sicut aves, quae super magno Oceano volant, et tandem lassae volatu decidunt, et submerguntur: inde constat, quod Universum a Deo creatum sit, ut existant usus, quare etiam Universum vocari potest Theatrum usuum; et quia homo est principalis finis creationis, sequitur quod omnia et singula creata sint propter hominem, et inde quod omnia et singula ordinis in illum collata sint, et in illo concentrata, ut Deus per illum usus primarios faciat. Amor et Sapientia absque tertio suo, quod est Usus, aequiparari possunt calori et luci solis, quae nisi operarentur in homines, animalia et vegetabilia, forent res inanes, at fiunt reales per influxum in illa, et per operationem in illis.
[2] Sunt etiam tria, quae in ordine consequuntur, Finis, Causa et Effectus, et scitur in Literato Orbe, quod finis non sit aliquid nisi spectet causam efficientem, et quod finis et haec causa non sint aliquid, nisi fiat effectus; possunt quidem finis et causa abstracte in Mente volvi, sed usque propter aliquem effectum, quem finis intendit, et causa procurat; simile est cum amore, sapientia, et usu, et usus est quem amor intendit, et per causam producit, et cum usus est productus, amor et sapientia realiter existunt, et in illo habitationem et sedem sibi faciunt, et sicut in sua domo requiescunt; simile est cum homine, in quo amor et sapientia Dei sunt, dum usus facit; ac ut usus Dei faciat, creatus est imago et similitudo [Dei], 1 hoc est, forma Divini Ordinis.
Footnotes:
1. Sic in margine exemplaris scriptoris, fortasse manu scriptoris.