1017、为说明增多的性质取决于情感的种类，以接受这一基本假设者为例，即：唯独信拯救人，即便他做过任何仁爱的行为，也就是没有仁爱。这种人将信与仁分离，不仅因为他从小就接受这种假设，还因为他的确认为，有人若声称仁爱本身或仁爱的行为是信的基本要素，并因此过一种虔诚的生活，就不能不将功德置于行为中；然而，这是一个错误的假设。于是，他弃绝仁爱，认为仁爱的行为毫无价值，从而唯独持守信的观念；而当缺乏信的本质，也就是仁爱时，它根本不是信。只要确认这个假设，他就决不会出于对良善的情感行事，只会出于能随从毫无限制的恶欲生活的快乐中所固有的情感行事。凡属这一类的人都会通过许多事来确认唯信，他如此行不是出于对真理的任何情感，而是为了自己的荣耀，以便他能因此显得比别人更伟大、更博学、更高贵，从而被提升到显赫和富有的阶层。因此，他出于情感的快乐行事，这快乐使具有确认性质的事物增多，因为如前所述，情感的种类决定了增多的性质，或说情感如何，增多就如何。一般来说，如果一种基本假设是虚假的，那么从它产生的，无非是虚假，因为一切都符合基本假设。事实上，我从经历知道这一点；关于这些经历，蒙主的神性怜悯，我将在别处予以描述；那些确认诸如关于唯信的那类基本假设，没有仁爱的人根本不关心，并且仿佛看不到主经常论到爱和仁的一切话（如马太福音3:8-9；5:7，43-48；6:12，15；7:1-20；9:13；12:33；13:8，23；18:21-23 至末尾；19:19；21:34，40-41，43；22:34-39；24:12-13；马可福音4:18-20；11:13-14，20；12:28-35；路加福音3:8-9；6:27-39，43-49；7:47；8:8，14-15；10:25-28；12:58-59；13:6-10；约翰福音3:19，21；5:42；13:34-35；14:14-15，20-21，23；15:1-19；21:15-17）。
New Century Edition
Cooper(2008,2013)
[NCE]1017. Let the following example serve to illustrate the idea that the kind of affection we have determines how things multiply in us.
Some people adopt the principle that faith alone saves them, even if they have never done a charitable deed — that is, even if they possess no charity — and in this way they detach faith from charity. It is not only because they took up such a principle in childhood that they think like this. It is also because they imagine that if we were to claim charitable acts, or neighborly love, to be the essential ingredient of faith and for this reason lived devoutly, we could not help viewing good deeds as earning us credit. (This is untrue, though.) Accordingly, they reject charity and consider acts of charity worthless. They restrict themselves exclusively to the concept of faith, which is nothing without its essential ingredient — charity.
When they corroborate this principle in themselves, it is never from a desire for goodness but from a desire for pleasure; they like being able to follow freely a life devoted to their appetites. The ones who use many arguments to defend the principle do so not because they love truth but for the sake of their own glory. They want to appear more important, scholarly, and profound than others and so to be elevated to the ranks of the influential and rich. So it is the pleasure afforded by their predilection that drives them. This pleasure makes them multiply supportive arguments, because, to repeat, the kind of affection we have determines how things multiply in us.
[2] In general, when the premise is wrong, only falsity can result from it, because everything conforms with the premise. As a matter of fact — and I learned about this through experience, as will be reported elsewhere,{*1} with the Lord's divine mercy — those who confirm themselves in principles of this kind concerning faith alone, and who have no charity, lack any interest in the many things the Lord so often said about love and charity. They seem not even to see those statements. Examples are Matthew 3:8-9; 5:7, 43-48; 6:12, 15; 7:1-20; 9:13; 12:33; 13:8, 23; 18:21-22, 23-end; 19:19; 22:35-40; 24:12-13; 21:34, 40-41, 43;{*2} Mark 4:18-19, 20; 11:13-14, 20; 12:28-34; Luke 3:8-9; 6:27-38, 43-end; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-9; John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-8, 9-19; 21:15-16, 17.
Footnotes:
{*1} Although Swedenborg makes similar assertions in many later doctrinal passages, none of the accounts of his spiritual experiences stands out as fulfilling the hope expressed here. [JSR]
{*2} It is unclear why these references from Matthew 21 appear after references from Matthew 22 and 24 in the first edition. [LHC]
Potts(1905-1910) 1017
1017. To show that the multiplication is such as is the affection, take for example a man who accepts the principle that faith alone saves even if he does no work of charity, that is, even if he has no charity, and who thus separates faith from charity-not only on account of this principle received from childhood, but also because he supposes that if one should call the works of charity, or charity itself, an essential part of faith, and should on this account live aright, he could not but place merit in works, though this is a false supposition. Thus he rejects charity and makes the works of charity of no account, abiding only in the idea of faith, which is no faith without its essential, namely, charity. In confirming this principle in himself, he does it not at all from the affection of good, but from the affection of pleasure, that he may live in the indulgence of his cupidities. And anyone belonging to this class of people who confirms faith alone by many things, does so not from any affection of truth, but for his own glory, that he may seem greater, more learned, and more exalted than others, and may thus take a high place among those in wealth and honor; thus he does it from the delight of the affection, and this delight causes the multiplication of the confirmatory things; for, as has been said, such as the affection is, such is the multiplication. In general, when the principle is false, nothing but falsities can follow from it; for all things conform themselves to the first principle. Indeed-as I know from experience, of which by the Divine mercy of the Lord hereafter-those who confirm themselves in such principles about faith alone, and are in no charity, care nothing for, and are as if they did not see, all that the Lord said so many times about love and charity (see Matt. 3:8-9; 5:7, 43-48; 6:12, 15; 7:1-20; 9:13; 12:33; 13:8, 23; 18:21-23 and to the end; 19:19; 21:34, 40-41, 43; 22:34-39; 24:12-13; Mark 4:18-20; 11:13-14, 20; 12:28-35; Luke 3:8-9; 6:27-39, 43-49; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10; John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-19; 21:15-17).
Elliott(1983-1999) 1017
1017. That the nature of the multiplying depends on the character of the affection, let the person serve as an example who accepts the basic assumption that faith alone saves somebody even when he does not perform any charitable action, that is, has no charity, and so separates faith from charity. Such a person separates faith from charity not only because he has accepted that assumption since earliest childhood, but also because he really does think that if anyone were to say that charity, or the works of charity, were the essential constituent of faith and led a devout life on those grounds he would inevitably be placing merit in works, which however is a falsity. Thus he rejects charity and considers the works of charity to be worthless, and so keeps solely to the idea of faith, which is no faith at all when devoid of its essential, which is charity. As long as he confirms himself in that assumption he in no way acts from an affection for good but from the affection inherent in the delight of being able to live without any restriction on his evil desires. And anyone among those like this who relies on many different facts to confirm that assumption does not act from an affection for truth but from glory of self, in order that he may consequently appear greater, more learned, and more eminent than everybody else, and so be promoted to the ranks of the distinguished and wealthy. Thus he acts from the delight accompanying the affection, and this delight causes things of a confirmatory nature to multiply, for as stated, the character of the affection determines that of the multiplication. In general, if a basic assumption is false, nothing but falsities can possibly result from it. In fact everything conforms to the basic assumption. Indeed, as I know from experience, which in the Lord's Divine mercy I will describe elsewhere, people who confirm themselves in such basic assumptions concerning faith alone and who have not been governed at all by charity, pay no attention to, and so to speak do not see, all that the Lord has said so many times about love and charity, as in Matt 3:8, 9; 5:7, 43-48; 6:12, 15; 7:1-20; 9:13; 12:33; 13:8, 27; 18:21- end;19:19; 22 41, 45; Mark 4:18-20; 11:13, 14, 20; 12:28-34; Luke 3:8, 9; 6:27-38, 43-end; 7:47; 8:8, 14, 15;10:25-28;12:58, 59;13:34, 35; 14:15, 21, 23; 15:1-17; 21:15-17.
Latin(1748-1756) 1017
1017. Quod talis multiplicatio sit qualis affectio, inserviat pro exemplo, qui capit principium quod sola fides salvet si vel nullum opus charitatis facit, hoc est, si vel nullam charitatem habeat, et sic fidem separat a charitate; ex causa non solum principii capti ab infantia, sed etiam quia putat, si quis diceret opera charitatis seu charitatem esse essentiale fidei et sic viveret plus, quod non possit aliter quam meritum ponere in operibus, quod tamen est falsum; ita rejicit charitatem et nihili facit charitatis opera, et solum manet in idea fidei, quae est nulla absque suo essentiali quod est charitas; is dum confirmat apud se principium hoc, nusquam facit ex affectione boni sed ex affectione jucundi quod vivere in licentia cupiditatum possit; et qui inter eos confirmat id multis, is non facit ex affectione veri sed ex gloria sui, ut inde aliis major, doctior et sublimior videatur, et sic inter honoratos et divites elevetur, ita ex jucundo affectionis; quod jucundum facit ut multiplicentur confirmantia, nam ut dictum, qualis affectio, talis multiplicatio. In genere cura principium est falsum, ex eo nusquam nisi falsa consequi possunt, omnia enim conformant se principio; immo, quod scio ab experientia, de qua, ex Divina Domini Misericordia, alibi, ii qui se confirmant in talibus principiis de fide sola et in nulla charitate sunt, nihil curant, et quasi non vident, omnia illa quae Dominus de amore et charitate toties locutus est; ut Matth. iii 8, 9; v 7, 43-48; vi 12, 15; vii 1-20; ix 13; xii 33; xiii 8, 23; xviii 21 ad fin.; xix 19; xxii 34-39; xxiv 12, 13; xxv 34, 40, 41, (x)45; Marc. iv 18-20; xi 13, 14, 20; xii 28-34; Luc. iii 8, 9; vi 27-38, 43 ad fin.; vii 47; viii 8, 14, 15; x 25-28; xii 58, 59; xiii 6-9; Joh. iii 19, 21; v 42; xiii 34, 35; xiv 15, 21, 23; xv 1-17; xxi 15-17.