6004. Let whoever wants consider whether or not any person whoever can consider what is good and what is evil from freedom, and whether he has this freedom although it does not come from himself but from the Lord who is continually giving it to him as if it were his own. The Lord wants this freedom to be used so that there may be reciprocity and so that it may be implanted in him and made as it were his own. The case is the same with what the church enjoins everyone, namely, to examine oneself, one's thoughts and intentions, one's words and deeds, and to repent and live differently than before so that their sins may be forgiven them. Should not a person's will be present as if it were the person's? Would this happen if a person were moved like a piece of wood and if he relaxed his hands and believed an inflow into him would produce the effort [to reciprocate] while he is unaware or sleeping?
[2] If they ask what it is to do good, it is replied that it is to have in view the good of the Church, the fatherland, society, and one's fellow citizens for their own sakes and the sake of what is good; thus it is to do good because it is commanded in the Word, which is to do so for the sake of the Lord and not solely for the sake of one's own honor and gain. This is the end in view when life is lived according to the doctrine that faith alone justifies. But there is a different end in view when one lives according to the doctrine of charity. Then a person has faith as well: faith in regard to the Lord, in regard to the Word, in regard to eternal life; otherwise one has no faith except a persuasive, historical one, which is dead as well.
[3] It is the goodness in the way one lives that produces faith, because the life of faith is goodness because goodness loves truth and joins it to itself. And to the extent truth is joined to goodness, to the same extent it is working and joining itself to goodness, not from itself as truth [apart from goodness], but as it is then from the goodness at that stage. For truth from goodness joins itself, not however truth apart from goodness, because this is dead, it is like a body without a soul.
6004. Let whoever will, think whether or no any man is able, from freedom, to purpose good and evil, and whether he has this freedom or not - although it is not from himself but from the Lord, by whom it is continually given to man, as if it were the man's. The Lord wishes to use this, in order that there may be reciprocation, and that it may be inrooted in man, and as it were appropriated to him. This is the same as that which the Church enjoins on everyone, namely, to examine himself, his thoughts and intentions, remarks and actions, and perform repentance, and live a different life than formerly, so that sins may be remitted to him. Ought, or ought not, man's will to be thus present as if it were the man's? or, does this take place, if he be led like a stock, and if he hang down his hand and believe that influx into himself produces effort, while the man is unconscious, or asleep?
If they ask what doing good is, the reply is, that it is to have as one's end the good of Church, of country, of society, and of fellow-citizens, for their sake and for the sake of good; thus, it is doing good because it is commanded in the Word, which is for the Lord's sake, and not for the end merely of self honor and gain. This latter end rules, when anyone lives according to the doctrine of being justified by faith alone; but the other end rules, when he lives according to the doctrine of Charity. Then, also, man has faith as respects the Lord, the Word and eternal life: otherwise, he has nothing but a persuasive, historic faith, which also is dead.
The good of life is that which produces faith, because good is the life of faith; for good loves truth, and conjoins it to itself; and so far as truth is conjoined to good, so far does it operate and conjoin itself to good - not from itself as truth, but as from the good possessed at the time. For truth from good conjoins itself, but not truth without good, because that is dead: it is like a body without a soul.
6004. Cogita quisquis vult, annon quisque homo possit cogitare bonum et malum ex libero, et numne hoc liberum ei sit, tametsi non a se sed a Domino, a quo datur homini continue, tanquam sit hominis, hoc uti vult Dominus, ut sit reciprocum, et ut irradicetur homini, et quasi ei approprietur. Hoc idem est cum eo quod Ecclesia cuivis injungit, nempe ut exploret se, cogitationes et intentiones suas, sermones et facta sua, et poenitentiam agat, et vivat aliter ac prius, ut remittantur ei peccata, annon sic voluntas hominis sicut hominis adesse debet, an hoc fiat si duceretur sicut stipes, et si remitteret manum, et crederet influxum in eo operaretur conatum, homine nesciente seu dormiente.
[2] Si quaerunt quid sit bonum facere, respondetur, quod sit pro fine habere bonum Ecclesiae, patriae, societatis et concivis, propter illos, et propter bonum, ita bonum facere quia in Verbo mandatum est, quod est propter Dominum; et non propter finem solum sui honoris et lucri, hic finis dominatur quando vivitur secundum doctrinam de sola fide justificante, at alter finis dominatur quando vivitur secundum doctrinam charitatis; tunc etiam fidem habet de Domino, de Verbo, de vita aeterna, alioquin non fidem habet nisi persuasivam, historicam, quae etiam est mortua.
[3] Id bonum vitae est, quod facit fidem, quia vita fidei est bonum; nam bonum amat verum et sibi id conjungit, et quantum verum conjunctum est bono, tantum operatur et conjungit se bono, non ex se ut vero; sed ut tunc ex bono tunc: nam verum ex bono se conjungit, non autem verum absque bono, quia id mortuum est, est sicut corpus absque anima.