795# 由于前文论述了信从仁存在，所以还要简单解释一下在先之物和在后之物。前面已经说明，仁产生信，就像良善产生真理，情感产生思维一样，同样像火发出光一样；因此，说信产生仁或被称为善行的仁之良善，是一种完全违反秩序的颠倒的说法。但要知道，在仁(仁本质上是对认识、理解、意愿和实行真理的情感)在来自理解力的思维中形成它自己之前，它不会进入人的任何感知；事实上，那时，它以某种形式或形象、表象来呈现自己，它凭这种形式或形象、表象出现在内在视觉面前，因为对一件事实际上就是如此的思维被称为信。由此清楚可知，仁实际上是在先的，而信是在后的，正如良善实际上是在先的，真理是在后的，或产生之物本质上先于产物，或存在先于显现，因为仁来自主，也首先在属灵心智中形成。但由于仁在成为信之前，不向人显现，所以可以说，信在成为形式上的仁之前，并不在人里面。因此，论到仁与信在人身上的存在，可以说它们两者同时存在。尽管仁产生信，但由于它们构成一体，所以就人的感知而言，无论在层级上还是在品质上，若一个与另一个分离，它们永远不可能存在。由此明显可知，主与人的结合就像良善与真理的结合。良善来自主，真理则与人同在；但它们是尚未活过来的真理。然而，人因以真理接受良善，故将主接到自己里面，并活过来。他在从圣言放弃邪恶，避开并厌恶它们的程度内接受，因为如此他就是从主，而不是从自我避开并厌恶它们。
795. Because in the preceding articles the existence of faith from charity is treated of, it shall also be briefly explained which is prior and which is later. It has been shown that charity produces faith as good produces truth, and as affection produces thought, also as fire produces light; it is therefore speaking altogether contrary to order, and inversely, to say that faith produces charity or the goods thereof, which are called good works. It must be known, however, that charity, which in its essence is the affection of knowing, understanding, willing, and doing truth, does not come into any perception that a man has, before it has formed itself in the thought - this being from the understanding; for then it presents itself under some form or appearance, by virtue of which it comes before the interior sight; for thought that a thing is so in truth, is called faith. It is therefore evident that charity is actually prior and faith later; just as good is actually prior and truth later; or as the producing principle is essentially prior to the product; and as being (esse) is prior to manifestation (existere). For charity is from the Lord, and is also first formed in the spiritual mind. But because charity does not appear to man before it becomes faith, therefore it may be said, that faith is not in man before it becomes charity in form. Wherefore, concerning the existence of charity and faith with man, it may be said, that they both exist at the same moment. For although charity produces faith, still, because they make one, they can never exist separate the one from the other - so far as regards man's perception is concerned - neither as to degree, nor quality.
From these things it is also evident, that the conjunction of the Lord with man is like the conjunction of good with truth; good being from the Lord, and truths being with man; but nevertheless they are truths which do not as yet live. As man, however, receives good in truths, so he receives the Lord in himself, and is made alive. And he receives in proportion as he abstains from evils, and shuns and is averse to them from the Word; for so he shuns and is averse to them from the Lord, and not from himself.
795. As the existence of faith from charity has been treated of in what precedes it shall also be briefly told which is before and which is after. It has been shown that charity produces faith as good produces truth, and as affection produces thought, likewise as fire produces light; therefore it is speaking wholly contrary to order and inversely, to say that faith produces charity or its goods, which are called good works. But it is to be known that charity (which in its essence is the affection of knowing, understanding, willing, and doing truth), does not come into any perception of man until it has formed itself in the thought, which is from the understanding; for it then presents itself under some form or image by which it appears before the interior sight, for the thought that a thing is so in truth is called faith. From this it is clear that charity is actually prior and faith posterior, as good is actually prior and truth posterior, or as that which produces is essentially prior to the product, and as the esse is prior to the existere, for charity is from the Lord, and is also formed first in the spiritual mind; but because charity does not appear to man before it becomes faith therefore it may be said that faith does not exist with man until it becomes charity in form. So it may be said of the existence of charity and faith with man, that they both come into existence at the same moment; for although charity produces faith, yet as they make one neither of them in respect to man's perception can exist separate from the other in regard either to degree or to quality. Thence it is evident that the conjunction of the Lord with man is like the conjunction of good with truth. Good is from the Lord, and truths are with man, but they are truths that are not yet living. But as man receives good in truths so he receives the Lord into himself and lives; and he receives in the measure in which he abstains from evils, and from the Word shuns and turns away from them, for thus he shuns and turns away from them from the Lord and not from self.
795. Quia in praecedentibus actum est de existentia fidei ex charitate, paucis etiam dicetur quid prius et quid posterius. Ostensum est quod charitas producat fidem, sicut bonum producit verum, et sicut affectio producit cogitationem, similiter sicut ignis producit lucem; quare prorsus contra ordinem et inversum est dicere quod fides producat charitatem seu bona ejus, quae vocantur bona opera. At sciendum est quod charitas, quae in sua essentia est affectio sciendi, intelligendi, volendi et faciendi verum, non ad ullam hominis perceptionem veniat antequam se formaverat in cogitatione quae est ex intellectu, tunc enim se sistit sub aliqua forma seu specie, ex qua coram interiore visu apparet, nam cogitatio quod ita sit in veritate, vocatur fides: inde constat quod charitas actualiter sit prior, et fides posterior, sicut bonum est actualiter prius et verum posterius, sicut producens est essentialiter prius quam productum, et sicut esse prius quam existere; est enim charitas a Domino, et quoque prius formata in spirituali mente: sed quia charitas non apparet homini priusquam illa est fides, ideo dici potest quod fides non sit apud hominem priusquam illa facta est charitas in forma; quare de existentia charitatis et fidei apud hominem, dici potest quod utraque existat pari momento; nam tametsi charitas producit fidem, usque quia unum fiunt, nusquam potest unum separatum ab altero, quantum ad hominis perceptionem, dari, nec quoad gradum, nec quoad quale. Ex his quoque patet quod conjunctio Domini cum homine, sit sicut conjunctio boni cum vero: bonum est a Domino, et vera sunt apud hominem, sed vera quae adhuc non vivunt; at sicut homo recipit bonum in veris, ita recipit in se Dominum, ac vivit; et tantum recipit, quantum abstinet a malis, ac fugit et aversatur illa ex Verbo, sic enim fugit et aversatur illa ex Domino et non ex se.