426# 众所周知，有些人行了这些施惠善举；这些善举在世人面前呈现为仁义的图像。于是，他们便以为并相信自己已经实行了仁义之工，并且看待这些善举，正如教皇制中许多人看待赎罪券一样，以为凭此已从罪中得洁净，并仿佛已经重生，理当蒙赐天堂。然而，他们仍不把奸淫、仇恨、报复、欺诈，以及概言之肉体的贪欲，衡量为罪，反而任意纵容。
若是如此，这些善行究竟是什么呢？无非是与魔鬼为伍的天使画像，或盛着毒蛇的青金石匣子而已。
然而，若这些施惠善举由那些逃避上述诸恶、视其为仁义之仇敌的人所行，则情形截然不同。
诚然，这些善举在多方面皆有益处，尤其是施予贫者与乞者；因为男孩、女孩、仆人、婢女，以及一般一切心思单纯者，皆可借这些善举而被引入仁义。它们是仁义的外在形式，人借此渐渐领受仁义的职分；因为它们是仁义的初阶，当时犹如未熟之果。后来，若这些人藉着关于仁义与信仰的正当知识而得以完善，这些善举便成为成熟之果；那时，他们看待先前出于单纯之心所行的那些行为，不再视为功德，而只视为本分。
426# 众所周知，有些人做了在世人面前呈现为仁爱的形象，或说以仁爱的行为出现的善举，就以为并相信他们履行了仁爱的作为或行为，看待它们就像许多天主教徒看待赎罪券，认为它们赦免了他们的罪，或说他们由此从罪中洁净，配得上像真正重生的人一样被允许进入天堂；而事实上，他们却不把通奸、仇恨、报复、欺诈，以及他们随意放纵的肉体欲望视为罪。而在这种情况下，这些善行不就像天使与魔鬼聚在一起的画像，或装有毒蛇的青金石盒吗？如果那些避开刚才列出的邪恶，因为这些邪恶是仁爱的敌人，或仇恨仁爱的人做这些善举，情况就完全不同了。然而，这些善举，尤其向穷人和乞丐施舍，在许多方面是有好处的；因为通过它们，男孩和女孩、男仆和女仆，以及总体上所有心思简单的人，都被引入仁爱。这些行为就是仁爱的外在，他们通过这些外在被引入仁爱的义务，或说被培养行使仁爱，因为这些是仁爱的雏形，起初就像未成熟的果实。但对那些后来在关于仁爱和信仰的正确知识上被完善的人来说，这些行为就像成熟的果实。现在他们将之前以简单的心思所做的作为或行为仅视为一种义务。
426. As is generally recognized, there are people who do acts of kindness that seem to the world like the very picture of goodwill, with the result that these people believe they have performed acts of genuine goodwill. They look at their own acts of kindness the way many Catholics look at indulgences that have absolved them of their sins. They believe heaven ought to be granted to them since they are regenerated as a consequence; yet in fact they do not consider acts of adultery, hatred, revenge, fraud, or fleshly craving of whatever kind to be sinful. They indulge in such acts whenever they like. But in that case, their good actions are like paintings of angels and devils at a party together, or like boxes made of lapis lazuli that have poisonous snakes inside them. It is completely different if people do the same acts of kindness but abstain from the evils just listed because these evils are the enemies of goodwill.
Nevertheless, doing kindnesses is enriching in many ways - especially giving to the poor and to people who are begging. By acts like these, young men and women, male and female servants, and simple people of all kinds are initiated into the exercise of goodwill. These actions are outward habits that help the givers absorb the benefits of goodwill. They are the beginnings of goodwill; they are like fruit not yet ripened. For people who afterward develop proper concepts of goodwill and faith, these habits become like fruit fully ripe. People like this come to regard the things they used to do from simplicity of heart as things they are now obliged to do.
426. It is well known that some people who have performed those kind acts which the world counts as pictures of charity hold the belief and think that they have carried out the deeds of charity, regarding them, as many Roman Catholics do indulgences, as reasons why they have been cleansed of their sins, and why they should be granted admission to heaven as regenerate. Yet they still do not regard as sins acts of adultery, hatred, revenge, fraud and in general the longings of the flesh, which they indulge in as they like. But in this case what are those good deeds of theirs but paintings showing angels associating with devils, or boxes of lapis lazuli containing poisonous snakes? But it is quite different if those acts of kindness are done by people who shun the wicked deeds listed above as hateful to charity.
[2] For in fact those kindnesses are in many ways beneficial, particularly giving to the poor and to beggars. They are a means by which boys and girls, servants and maids, and generally speaking all simple folk are introduced to charity; these are the external acts which lead people to absorb the functions of charity. They are its beginnings, and then like unripe fruit; and in the case of those who are later perfected by acquiring a proper knowledge of charity and faith, they become like ripe fruit. When this happens they look on their previous deeds as performed out of simplicity of heart, and nothing more than duties.
426. It is known that some who perform these benefactions which present to the world an image of charity, entertain the opinion and belief that they have practiced works of charity, and look upon them as many in popedom regard indulgences, as means whereby they are purified from sins, and that they are worthy, as if regenerated, to have heaven bestowed upon them, and yet they do not regard adultery, hatred, revenge, fraud, and in general the lusts of the flesh, in which they indulge at pleasure, as sins. But in that case what are these good works but painted pictures of angels in company with devils, or boxes made of lapis lazuli containing hydras? It is wholly otherwise when these benefactions are done by those who shun the evils above mentioned as hateful to charity. Nevertheless, these benefactions are advantageous in many ways, especially giving to the poor and to beggars; for thereby boys and girls, servants and maids, and in general all simple-minded persons, are initiated into charity, for these are its externals whereby such are trained in the practice of charity, for these are its rudiments, and are then like unripe fruit. But with those who are afterwards perfected in right knowledges respecting charity and faith, these acts become like ripe fruit, and then they look upon those former works, which were done in simplicity of heart, merely as what they owed to others.
426. It is well known that some, whose benefactions have appeared to the world as charitable deeds, really imagine that they have been practicing the works of charity. They regard them as many papists regard indulgences, as good deeds on account of which they are purified from their sins, and made worthy of being admitted to heaven, like the truly regenerate; when yet they do not regard as sins adultery, hatred, revenge, fraud, and in general the lusts of the flesh, in which they indulge at will. Their good works may be pictured as angelic forms in the company of devils, or as precious jewel-boxes full of snakes. It is quite different, however, when benefactions are done by those who shun these evils as hateful to charity.
Nevertheless, it is true that such benefactions, particularly the giving of alms to poor persons and beggars, are advantageous in many ways; for by them children and servants, and in general all persons of a simple nature, are initiated into charity. These acts are its externals, by which they are introduced into the duties of charity; they are its rudiments, which are at first like unripe fruit. But with those who are later made perfect by right conceptions of charity and faith, they become like ripe fruit. They now regard the works which formerly were done in simplicity of heart, as an obligation.
426. Notum est, quod aliqui, qui Beneficia illa, quae coram Mundo sicut imagines charitatis apparent, fecerunt, opinentur et credant, quod Charitatis Opera exercuerint, et quod illa spectent sicut multi in Papatu Indulgentias, propter quae purificati sunt a peccatis, et sicut regenerati donandi Coelo, et tamen usque non ut peccata pendunt adulteria, odia, vindictas, defraudationes, et in genere concupiscentias carnis, quibus ex lubitu indulgent; sed quid tunc illa bona opera aliud quam pictae imagines Angelorum in consortio cum diabolis, aut pyxides ex lapide lazuli in quibus sunt hydrae. Sed prorsus aliter, si beneficia illa fiunt ab illis, qui supradicta mala ut Charitatis odia fugiunt.
[2] Verum enim vero, Beneficia illa sunt emolumenta multis modis, imprimis dare pauperibus et mendicantibus, per illa enim initiantur pueri, puellae, famuli, famulae, et in genere omnes simplices, in Charitatem, sunt enim externa ejus, per quae imbuunt Charitatis munia, nam sunt ejus rudimenta, et tunc sicut fructus immaturi; et apud illos qui postea perficiuntur cognitionibus justis de Charitate et Fide, fiunt sicut fructus 1 maturi; et tunc spectant opera illa priora ex simplicitate cordis facta, non aliter quam debita.
Footnotes:
1. Prima editio: sructus.