第六章 论信仰
336# 古人智慧中曾流出这样一条教义：宇宙及其中一切总体与个体，皆归属于良善与真理；因此，教会的一切亦皆归属于仁爱或仁义，与信仰。因为凡从仁爱或仁义流出的，皆称为良善；凡从信仰流出的，皆称为真理。如今，仁义与信仰虽判然为二，却仍在人里面合而为一，使人成为教会之人，亦即使教会在人里面存在；因此，在古人中间，关于这二者何者为先，因而何者按正当次序应称为长子，曾有争议与辩论。他们中有人说，真理为先，因而信仰为先；也有人说，良善为先，因而仁义为先。因为他们看见，人出生以后，立刻学习说话与思想，并藉此在理智上得以完善；这是通过诸般知识而成的。人也由此学习并理解何为真理；然后再藉这些途径学习并理解何为良善。
由此看来，信仰似乎为先，仁义似乎随后而来。凡如此理解此事的人，便以为信仰之真理是长子，仁义之良善是后来所生；因此也将长子之尊荣与优先之权归于信仰。然而，这些人以大量支持信仰的论据淹没了自己的理智，以致不能看见：信仰若不与仁义结合，便不是信仰；仁义若不与信仰结合，亦不是仁义；二者乃合而为一。若非如此，二者在教会中皆算不得什么。至于二者确实全然合一，将在下文证明。
【2】但在此序论中，我先简要揭明二者如何，或以何种方式，合而为一；因为这对于使下文处于某种光照之中，至为重要。信仰，亦即此处所理解的真理，在时间上为先；而仁义，亦即此处所理解的良善，在目的上为先。凡在目的上为先者，实际就是为先者，因为它是首要者，因而也是真正的长子；而凡在时间上为先者，实际并不为先，只是在表象中为先。但为使此事可被理解，可用建造圣殿、建造房屋、修筑园圃、预备田地为例来说明。
就建造圣殿而言，在时间上为先的是奠立根基、竖起墙壁、覆上屋顶，然后安置祭坛并建造讲台；但在目的上为先的，乃是在其中敬拜上帝，前述一切皆为此而作。
就建造房屋而言，在时间上为先的是建造其外部，并为其配置各种必需之物；但在目的上为先的，乃是为自己以及将要住在屋中的其余人得着便利的居所。
就修筑园圃而言，在时间上为先的是平整地面、预备土壤、栽植树木，并播种有益于用途之物；但在目的上为先的，乃是从这些事物所得的果实之用。
就预备田地而言，在时间上为先的是平整土地、耕犁、耙土，然后撒下种子；但在目的上为先的，乃是收成，因而也是用途。
由这些比较，人人都能断定，何者在其自身中为先。试问，凡欲建造圣殿或房屋、修筑园圃、经营田地的人，岂不都是先意向其用途，并在筹备达成此用途的手段时，始终将此用途存于心中、反复思量吗？因此，我们得出结论：信仰之真理在时间上为先；但仁义之良善在目的上为先。又因仁义之良善是首要者，所以它实际上在心中乃是真正的长子。
【3】然而，必须知道何为信仰，何为仁义，并且知道二者各自在其本质中为何；若不将二者分别析为若干条目，便不能知道这一点：信仰须析为其条目，仁义亦须析为其条目。因此，信仰的条目如下：
一、得救之信仰乃是信救主耶稣基督。
二、信仰的总纲：良善生活、正确相信者，必蒙主拯救。
三、人接受信仰，是藉着趋近主，学习圣言中的真理，并照这些真理生活。
四、真理之丰盛若如束相联，便能提升并完善信仰。
五、信仰若无仁义，便不是信仰；仁义若无信仰，便不是仁义；二者若非出自主，便不是活的。
六、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。
七、主乃是在人里面的仁义与信仰；人乃是在主里面的仁义与信仰。
八、仁义与信仰共同存在于善行之中。
九、有真实的信仰、伪谬的信仰与伪善的信仰。
十、恶人之中并无信仰。
这些条目现在须逐一解释。
336# 古人的智慧教导说，宇宙及其一切，无论整体还是它的各个部分，都与良善和真理有关；因此，教会的一切都与爱或仁爱和信仰有关，因为从爱或仁爱流出的一切被称为良善，从信仰流出的一切被称为真理。由于仁爱和信仰明显是两个，但在人里面合而为一，以便他可以成为一个教会之人，也就是说，以便教会可以在他里面；因此，在古人中间，这两者哪一个是首先的，因而哪一个有权被称为头生的，成了一个争议和争论的问题。有人说，真理是优先的，因而信仰是首先的；有人则说，良善是优先的，因而仁爱是首先的。因为他们看到，人出生后不久，就学会了说话和思考，并由此在理解力上被完善，这是通过知识实现的；他通过这种方式学习并理解什么是真实的。他们还看到，随着时间推移，他通过这些方式学习并理解什么是良善的；因此，他首先学习什么是信仰，然后学习什么是仁爱。那些如此理解这个问题的人以为，信之真理是头生的，仁之良善是后生的；因此，他们将长子名分的荣誉和特权赋予了信仰。然而，那些如此推理的人用大量支持信仰的论点压垮了自己的理解力，以至于没有意识到，信仰不是信仰，除非与仁爱结合，仁爱也不是仁爱，除非与信仰结合，因此它们构成一体；如果不如此结合，这两者在教会中都没有地位，或什么也不是。下文将说明，它们的确完全构成一体。
但在这些前言中，我将简要解释它们如何或以哪种方式构成一体，因为这对阐明下文非常重要。信仰也是指真理，仁爱也是指良善；信仰在时间上是首先的，而仁爱在目的上是首先的。在目的上为首先的，实际上是首先的，因为它是首要的，因而也是头生的；而在时间上为首先的，实际上不是首先的，只是表面上是首先的。为了清楚理解这一点，通过对比来说明，如：建教堂、盖房子，布置花园和耕种田地。在建教堂时，从时间上看，要做的第一件事是打地基、砌墙、盖屋顶，然后把祭坛放到合适的位置，搭建讲坛；但从目的上看，在教堂中敬拜神才是首先的，前期工作都是为了这个目的而做的。在盖房子时，从时间上看，要做的第一件事是建房子的外面部分，然后给它提供各种必要的便利设施；但从目的上看，为主人及其家人提供合适的住所才是首先的。在布置花园时，从时间上看，要做的第一件事是平整土地，准备土壤，种树，播下有用的种子；但从目的上看，享受它的果实，或使用它的出产才是首先的。在耕种田地时，从时间上看，要做的第一件事是平整土地、犁地、耙地，然后播种；但从目的上看，收获庄稼才是首先的，因此，功用也是首先的。从这些对比或例证中，谁都可以推断出什么是本质上首先的。凡想建教堂、盖房子、布置花园或耕种田地的人，谁不先考虑某种功用？他在寻求方法的时候，会不断牢记这个功用，翻来覆去地想它。因此，我们得出结论，信之真理在时间上是首先的，但仁之良善在目的上是首先的；这后者因是首要的，所以实际上在心智中是头生的。
现在有必要知道什么是信仰，什么是仁爱，它们各自在本质上是什么；除非每一个要点都分成单独的几个要点—关于信仰的分成几个要点，关于仁爱的分成几个要点，否则这一切无法得知。因此，关于信仰的几个要点如下：
I.得救的信仰是对主神救主，耶稣基督的信仰。
II.信仰的概要和实质是，良好地生活、正确地相信的人被主拯救。
III.人通过靠近主，从圣言学习真理并照之生活来获得信仰。
IV.连贯成一个整体，或仿佛捆成捆的大量真理提升并完善信仰。
V.没有仁爱的信仰不是信仰，没有信仰的仁爱不是仁爱；两者都没有生命，除非来自主。
VI. 主、仁爱和信仰，就像人的生命、意愿和理解力一样构成一体；如果它们分开，各自都会像珍珠化为粉末一样灭亡。
VII.主是人里面的仁爱和信仰，人是主里面的仁爱和信仰。
VIII.仁爱和信仰一起在善行中。
IX.有真实的信仰，虚假的信仰和虚伪的信仰。
X.恶人没有信仰。
现逐一解释这些要点。
I. 得救的信仰是对主神救主，耶稣基督的信仰
336. Chapter 6: Faith
FROM the wisdom of the ancients came the following teaching: the universe, and each and every thing in it, relates to goodness and truth. Therefore all aspects of the church relate to love or goodwill and faith, since everything that is called good flows from love or goodwill and everything called truth flows from faith.
Now, goodwill and faith are two distinct things, yet they become one in us and make us people of the church - they cause the church to exist within us. For this reason, among the ancients it was a matter of contention and dispute which of the two should be primary and rightly be called the firstborn. Some of them said it was truth and therefore faith. Others said it was goodness and therefore goodwill. Some people observed that soon after we are born we learn to talk and think; then talking and thinking lead to the development of our intellect through study, that is, through learning and understanding what is true. Then we use these means to learn and understand what is good. First, therefore, we learn what faith is, and afterward what goodwill is. The people who adopted this point of view considered true faith to be the firstborn and goodwill to be born later. For this reason they accorded faith the rights and privileges of the firstborn.
They overwhelmed their own intellect, however, with an abundance of arguments in favor of faith to the point where they did not see that faith is not truly faith unless it is connected to goodwill, and neither is goodwill truly goodwill unless it is connected to faith. The two unite. If the two do not unite, neither of them amounts to anything in the church. Below I will show that they are completely united.
[2] Now, in this introduction to the chapter I will just take a few words to disclose how the two unite or in what way, since this will help shed light on what follows.
From the standpoint of time, faith (meaning truth as well) is primary, but from the standpoint of purpose, goodwill (meaning goodness as well) is primary. Whatever the primary purpose is, that is the element that is truly primary because it is of prime importance and is the real firstborn. Whatever is primary in time is only apparently primary, not truly primary.
So that this may be clearly understood I will illustrate it with analogous situations that occur in constructing a church building or a house, developing a fruit garden, and preparing a field. Constructing a church building: From the standpoint of time, the primary thing is to lay the foundation, raise the walls, put on the roof, and then put in an altar and build the pulpit. From the standpoint of purpose, however, the primary thing is to worship God in the building, which is why these other steps were taken. Constructing a house: From the standpoint of time, the primary thing is to build the outside of our house and then build inside it the various things that we need. From the standpoint of purpose, however, the primary thing is to have a comfortable place for us and the others in our household to live. Developing a fruit garden: From the standpoint of time, the primary thing is to level the ground, prepare the soil, plant the trees, and sow other plants that will be beneficial. From the standpoint of purpose, however, the primary thing is to use the fruit from the trees. Preparing a field: From the standpoint of time, the primary thing is to level the earth, plow it, harrow it, and then plant the seeds. From the standpoint of purpose, however, the primary thing is the harvest and the use of the crops.
On the basis of these analogies, anyone can conclude what is truly primary. Whether we are building a church or a house or developing a fruit garden or working to prepare a field, our primary intention is always the use of it. This is what we continually keep uppermost in our minds as we acquire the means of achieving our goal. We can conclude therefore that from the standpoint of time the primary thing is true understanding that comes from faith, but from the standpoint of purpose the primary thing is good action that comes from goodwill. Since the latter is truly primary, it is actually the firstborn in our mind.
[3] It is important, however, to know what faith and goodwill are, each in its own essence, and this cannot be known unless each is divided up point by point - into points about faith and points about goodwill.
The points about faith are the following:
1. The faith that saves us is faith in the Lord God our Savior Jesus Christ.
2. Briefly put, faith is believing that people who live good lives and believe the right things are saved by the Lord.
3. The way we receive faith is by turning to the Lord, learning truths from the Word, and living by those truths.
4. Having a quantity of truths that are bound together like strands in a cable elevates and improves our faith.
5. Faith without goodwill is not faith. Goodwill without faith is not goodwill. Neither of them is living unless it comes from the Lord.
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.
7. The Lord is goodwill and faith within us. We are goodwill and faith within the Lord.
8. Goodwill and faith come together in good actions.
9. There is faith that is true, faith that is illegitimate, and faith that is hypocritical.
10. Evil people have no faith.
Now these points need to be explained one by one.
336. CHAPTER SIX. FAITH
The wisdom of the ancients was the source of the dogma that the universe and everything in it relate to good and truth; and thus everything to do with the church relates to love or charity and to faith, since everything arising from love or charity is called good, everything arising from faith is called truth. Now because charity and faith are quite clearly separate, but must be combined in anyone who is going to be a member of the church, that is, have the church in him, the ancients disputed and argued about which of the two came first, and so which could properly be called the elder. Some of them said it was truth, and therefore faith; others said it was good, and therefore charity. For they observed that after being born a person at once begins to learn to talk and think; this gradually develops his understanding by the acquisition of knowledge, and he thus learns and understands what truth is; and by these means he later learns and understands what good is. So he grasps first what faith is, and afterwards what charity is. Those who have understood the matter like this have concluded that the truth of faith is the first-born, and the good of charity is born later. For this reason they have assigned to faith the privileged position and right of the first-born. However, these people have so swamped their understanding with a mass of arguments in favour of faith, that they have failed to see that faith is no faith if not combined with charity, and neither is charity charity if not combined with faith, so making up a single whole. If this is not so, then neither has any value to the church. It will be shown in the following pages that they form a complete single whole.
[2] But by way of introduction I shall reveal briefly how or in what way they make up a single whole. This is important as throwing some light on what follows. Faith, which also means truth, is first in time, but charity, which also means good, is first in intention. That which is first in intention is really first, because it is primary and so also the first-born. That which is first in time is not really first, but only seems to be.
To make this comprehensible comparisons will be drawn with the building of a church and a house, the laying-out of a garden and the preparation of a field. The first thing in time in building a church is laying the foundations, building the walls, putting the roof on, and then putting an altar inside and constructing a pulpit; but the first thing in intention is the worship of God in the church, which is the reason why the other things are done. The first thing in time in building a house is making its outer fabric, and equipping it with all the necessities of life; but the first thing in intention is a convenient dwelling for oneself and the others who are to live in the house. The first thing in time in laying out a garden is levelling the ground, preparing the soil, and planting trees and sowing seed to raise useful plants; but the first thing in intention is the profit to be derived from these things. The first thing in time in preparing a field is levelling the ground, ploughing, harrowing, and then sowing; but the first thing in intention is the crop, so also the use it will serve.
[3] These comparisons will allow anyone to deduce what is essentially first. Surely everyone who wants to build a church or a house, or to lay out a garden, or till a field, first of all intends its use, and holds this constantly in mind and considers it, while seeking the means to effect it? We deduce then that the truth of faith is first in time, but that the good of charity is first in intention, and since this therefore plays the leading role it is really the first-born in the mind.
But we need to know what both faith and charity are in essence, and this cannot be known unless the subject is divided into propositions, both faith and charity having their own series. Those dealing with faith are as follows:
I Saving faith is in the Lord God the Saviour Jesus Christ.
II Faith in brief is this, that a person who lives a good life and holds a proper belief is saved by the Lord.
III A person acquires faith by approaching the Lord, learning truths from the Word, and living by them.
IV The mass of truths, which cohere as it were in a bundle, raises the level of faith and brings it to perfection.
V Faith without charity is no faith, and charity without faith is no charity, and both are lifeless unless the Lord gives them life.
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.
VII The Lord is charity and faith in the person, and the person is charity and faith in the Lord.
VIII Charity and faith are present together in good deeds.
IX There is true faith, spurious faith and hypocritical faith.
X The wicked have no faith.
These propositions must now be explained one by one.
336. CHAPTER 6
FAITH
From the wisdom of the ancients came forth this tenet, that the universe and each and all things therein relate to good and truth; and thus that all things pertaining to the church relate to love or charity and faith, since everything that flows forth from love or charity is called good, and everything that flows forth from faith is called true. Since then charity and faith are distinguishably two, and yet make one in man, that he may be a man of the church, that is, that the church may be in him, it was a matter of controversy and dispute among the ancients, which one of the two should be first, and which therefore is by right to be called the firstborn. Some of them said that truth is first and consequently faith; and some good, and consequently charity. For they saw that immediately after birth man learns to talk and think, and is thereby perfected in understanding, which is done by means of knowledges, and by this means he learns and understands what is true; and afterwards by means of this he learns and understands what is good; consequently, that he first learns what faith is, and afterward what charity is. Those who so comprehended this subject, supposed that the truth of faith was the firstborn, and that good of charity was born afterwards; for which reason they gave to faith the eminence and prerogative of primogeniture. But those who so reasoned overwhelmed their own understandings with such a multitude of arguments in favor of faith, as not to see that faith is not faith unless it is conjoined with charity, and that charity is not charity unless conjoined with faith, and thus that they make one, and if not so conjoined, neither of them is anything in the church. That they do completely make one, will be shown in what follows.
[2] But in these prefatory remarks I will show briefly how or in what respect they make one; for this is important as throwing some light on what follows. Faith, by which is also meant truth, is first in time; while charity, by which is also meant good, is first in end; and that which is first in end, is actually first, because it is primary, therefore also it is the firstborn, while that which is first in time, is not actually first, but only apparently so. But to make this understood, it shall be illustrated by comparisons with the building of a temple, and of a house, the laying out of a garden, and the preparation of a field. In the building of a temple, the first thing in time is to lay the foundation, erect the walls and put on the roof; then to put in the altar and rear the pulpit; while the first thing in end is the worship of God therein, for the sake of which the preceding work is done. In the building of a house, the first thing in time is to build its outside parts, and also to furnish it with various articles of necessity; while the first thing in end is a suitable dwelling for the man and the others who are to constitute his household. In the laying out of a garden, the first thing in time is to level the ground, prepare the soil, and plant trees in it and sow in it the seeds of such things as will be of use; while the first thing in end is the use of its products. In the preparation of a field, the first thing in time is to smooth, plough and harrow it, and then to sow it; while the first thing in end is the crop; thus again, use. From these comparisons anyone may conclude what is essentially first. Does not everyone who wishes to build a temple or a house, or to lay out a garden, or cultivate a field, first intend some use? And does he not continually keep this in his mind and meditate upon it while he is procuring the means to it? We therefore conclude that the truth of faith is first in time, but that the good of charity is first in end; and that this latter, because it is primary, is actually the firstborn in the mind.
[3] But it is necessary to know what faith is, what charity is, each in its essence; and this cannot be known unless each is divided into separate propositions - faith into its own, and charity into its own. Faith shall therefore be treated under the following heads:
1. Saving faith is faith in the Lord God the Savior, Jesus Christ.
2. The sum of faith is that he who lives well and believes rightly, is saved by the Lord.
3. Man acquires faith by going to the Lord, learning truths from the Word, and living according to them.
4. An abundance of truths cohering as if in a bundle, exalts and perfects faith.
5. Faith without charity is not faith, and charity without faith is not charity, and neither has life except from the Lord.
6. 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.
7. The Lord is charity and faith in man, and man is charity and faith in the Lord.
8. Charity and faith are together in good works.
9. There is a true faith, a spurious faith, and a hypocritical faith.
10. In the evil there is no faith.
These shall now be explained separately.
336. 1 CHAPTER VI
FAITH
The wisdom of the ancients taught that the universe as a whole and in all its parts has relation to good and truth, and consequently that all things of the Church relate to love or charity, and faith; for everything proceeding from love or charity is called good, and everything proceeding from faith is called true. Now since charity and faith are distinctly two, and yet make one in man, in order that he may belong to the Church, that is, that the Church may be in him, it was therefore a matter of controversy and dispute among the ancients which of the two should be first, and which had the right to be called the first-born. Some said that truth should have priority, and consequently faith was first, while some said that good should have priority and, consequently charity was first. For they saw that a man, soon after his birth, learns to speak and think, and in this way to become perfected in understanding, which is effected by means of knowledge, and thus he learns and understands what is true. They also saw that by these means in process of time he learns and understands what is good; consequently he first learns what faith is, and afterwards what charity is. Those who thus understood the matter supposed that the truth of faith was the first-born, and that the good of charity came later; to faith, therefore, they attributed the honor and the prerogative of primo-geniture. However, they were so confused by the wealth of argument in favor of faith that they did not perceive that faith is not faith unless united to charity, and that charity is not charity unless united to faith, and thus that they make one; otherwise that neither the one nor the other has a place in the Church. That faith and charity are absolutely one will be shown in the pages that follow.
[2] 2 "In this preface, however, I will explain briefly how or in what manner they make one, as this is of importance in making clear what follows. Faith, by which is also meant truth, is first in time; but charity, by which is also meant good, is first in respect to end. Now that which is first in respect to end is actually first, because it is primary and consequently first-born; whereas, that which is first in time is not actually first, but only apparently so. To make this clear it will be illustrated by comparisons, as by what happens in the building of a temple, and of a house, in the laying out of a garden, and the cultivation of a field. In the building of a temple, the first thing in time is to lay the foundation, to erect the walls, to put on the roof, and then to place an altar in position and set up a pulpit; but what is first in respect to end is the worship of God therein, the purpose for which those things are done. In the building of a house, the first thing in time is to build its exterior, and then to furnish it with all necessary conveniences; but what is first in respect to end is a commodious dwelling for the owner and those who are to be of his household. In the laying-out of a garden, the first thing in time is to level the ground, to prepare the soil, to plant trees, and to sow what will be of use; but what is first in respect to end is the enjoyment of its fruits. In the cultivation of a field, the first thing in time is to level the ground, to plough, harrow, and sow; but what is first in respect to end is the harvest, thus also use. From these illustrations all may conclude what is first in itself. For in building a temple or a house, in laying out a garden and preparing a field, every one looks to use in the first place, keeping this ever before him and turning it over in his mind, while he provides the means to attain it. We conclude, therefore, that the truth of faith is first in time, but that the good of charity is first in respect to end; and that the latter, being primary, is actually the first-born in the mind."
[3] It is now necessary to know what faith and charity are, each in its essence; and this can only be done by considering each under a number of propositions, those concerning faith and those concerning charity.
The propositions concerning faith are:
I. A saving faith is faith in the Lord God the Savior, Jesus Christ.
II. The sum and substance of faith is, that he who lives well and believes aright, is saved by the Lord.
III. A man acquires faith by approaching the Lord, learning truths from the Word, and living according to them.
IV. A number of truths, that cohere as one whole, exalts and perfects faith.
V. Faith without charity is not faith, and charity without faith is not charity, and neither has any life except from the Lord.
VI. The Lord, charity, and faith make one, like life, will, and understanding in man; and if they are divided, each is destroyed, like a pearl reduced to powder.
VII. The Lord is charity and faith in man, and man is charity and faith in the Lord.
VIII. Charity and faith are together in good works.
IX. There is a true faith, a spurious faith, and a hypocritical faith.
X. The evil have no faith.
These propositions shall now be explained separately.
Footnotes:
336. 1 CAPUT SEXTUM. DE FIDE.
Ex sapientia Antiquorum profluxit hoc dogma, quod Universum ac omnia et singula ejus se referant ad Bonum et Verum, et sic quod omnia Ecclesiae ad Amorem seu Charitatem et Fidem, quoniam omne id vocatur Bonum, quod profluit ex Amore seu Charitate, et omne id vocatur Verum quod profluit ex Fide: nunc quia Charitas et Fides distincte duo sunt, sed usque unum faciunt in homine, ut sit homo Ecclesiae, hoc est, ut Ecclesia in homine sit, ideo apud antiquos controversum et disceptatum est, quid ex duobus illis Primum erit, et sic quid jure vocandum est Primogenitum; quidam ex illis dixerunt quod Verum, consequenter quod Fides, et quidam quod Bonum, consequenter quod Charitas; viderunt enim, quod homo statim post nativitatem discat loqui et cogitare, et per haec perfici intellectu, quod fit per scientias, et sic discere et intelligere quid Verum, et quod his mediis postea discat et intelligat quid Bonum, proinde quod primum quid Fides, et postea quid Charitas: illi qui hanc rem ita comprehenderunt, putaverunt, quod Verum fidei sit Primogenitum, et quod Bonum Charitatis sit post natum, quapropter etiam Fidei Primogeniturae eminentiam 2 et jus praerogativum attribuerunt: sed hi obruerunt intellectum suum copia argumentorum pro Fide, usque ut non viderent, quod Fides non sit fides nisi conjuncta Charitati, et quod nec Charitas sit charitas nisi conjuncta Fidei, et sic quod unum faciant, et quod si non, una et altera non sit aliquid in Ecclesia; quod prorsus unum faciant, in sequentibus demonstrabitur.
[2] 3 "Sed in hac Praefatione paucis detegam quomodo seu qua ratione unum faciunt, hoc enim interest, ut sequentia in aliqua luce sint; videlicet, Fides, per quam etiam intelligitur Verum, est Primum tempore, at Charitas, per quam etiam intelligitur Bonum, est Primum fine, et id quod Primum fine est, hoc actualiter Primum est, quia Primarium, ita quoque Primogenitum, ac id quod Primum est tempore, id non Primum est actualiter, sed apparenter, sed hoc ut comprehendatur, illustrabitur per Comparationes, quod fiet cum exstructione Templi, ut et Domus, et cum constructione Horti, et cum praeparatione Agri: cum EXSTRUCTIONE TEMPLI; Primum tempore est, ponere fundamentum, erigere muros, superimponere tectum, et postea immittere Altare, et exstruere Suggestum; Primum fine autem est Cultus Dei in illo, propter quem fiunt illa. Cum EXSTRUCTIONE DOMUS, Primum tempore est aedificare Externa ejus, et quoque illam instruere variis quae necessitatis sunt; at Primum fine est Habitatio commoda pro se et pro reliquis qui in Domo ejus erunt. Cum CONSTRUCTIONE HORTI, Primum tempore est explanare solum, et praeparare humum, ac implantare arbores, ac inseminare talia, quae usui inservient, at Primum fine est usus fructus ex illis. Cum PRAEPARATIONE AGRI, Primum tempore est, terram applanare, arare, occare, et dein inserere semina, at Primum fine est Messis, ita quoque usus.
[3] Ex his Comparationibus quisque potest concludere, quid in se Primum est; nonne omnis dum vult aedificare Templum aut Domum, ut et construere Hortum, et elaborare agrum, Primum intendit Usum, et hunc continue in Mente tenet et versat, dum media ad illum procurat; concludimus ergo, quod Verum fidei sit Primum tempore, at quod Bonum charitatis sit Primum fine, et quod hoc ideo quia Primarium, sit actualiter in mente Primogenitum." Sed necessum est, ut sciatur quid Fides et quid Charitas, quaeque in sua essentia, et hoc non sciri potest, nisi utraque dispescatur in Articulos, Fides in suos, et Charitas in suos: Fidei itaque Articuli sunt hi;
I. Quod Fides Salvifica sit in Dominum Deum Salvatorem Jesum Christum.
II. Quod Fides in summa sit, quod qui bene vivit, et rite credit, a Domino salvetur.
III. Quod homo Fidem accipiat, per quod Dominum adeat, veritates ex Verbo discat, et secundum illas vivat.
IV. Quod copia veritatum sicut in fasce cohaerentium exaltet et perficiat fidem.
V. Quod Fides absque charitate non sit fides, et quod Charitas absque fide non sit charitas, et quod utraque nisi a Domino non sit viva.
VI. Quod Dominus, Charitas et Fides unum faciant, sicut Vita, Voluntas et Intellectus in homine, et quod si dividuntur, unumquodvis pereat, sicut Unio dilapsa in pollinem.
VII. Quod Dominus sit Charitas et Fides in homine, et quod homo sit Charitas et Fides in Domino.
VIII. Quod Charitas et Fides simul sint in Operibus bonis.
IX. Quod sit Fides vera, Fides spuria, et Fides hypocritica.
X. Quod nulla fides sit apud malos. Haec nunc singulatim explicanda sunt.
Footnotes:
1. Prima editio: 326.
2. Prima editio: eminientiam.
3. In editione prima hic textus totus signis citationis inclusus est.