655.从刚才所述可以看出，信一位真神会使得善于内在形式上也为善，另一方面，信一位假神则使得善仅于外在形式上为善，而这善本质上不是善，正如昔日的异教徒信朱庇特、朱诺和阿波罗为神；非利士人信大衮神，有的信巴力、巴力毗耳，巴兰视术士为神，埃及人则信数个神一样。信主则完全不同，祂是真神和永生，如约翰所言（约翰一书5:20），神本性的一切丰盛，都有形有体地住在祂里面，如保罗所言（歌罗西书2:9）。何为对神的信？不就是专注于祂，以至于感受到祂的临在，同时信靠祂的帮助吗？除了这一切，以及对一切善出自祂，祂使得祂的善带来救恩的信任外，真正的信还能是什么？所以，若信与善结合，那么判决就是永生；若不与善结合，判决则截然不同，若与恶结合，更加如此。
655. 从刚才所述可以看出, 信一位真神会使得善于内在形式上也为善, 另一方面, 信一位假神则使得善仅于外在形式上为善, 而这善本质上不是善, 正如昔日的异教徒信朱庇特, 朱诺和阿波罗为神; 非利士人信大衮神, 有的信巴力, 巴力毗耳, 巴兰视术士为神, 埃及人则信数个神一样。 信主则完全不同, 祂是真神和永生, 如约翰所言 (约翰一书5:20), 神本性的一切丰盛, 都有形有体地住在祂里面, 如保罗所言 (歌罗西书2:9)。 何为对神的信? 不就是专注于祂, 以至于感受到祂的临在, 同时信靠祂的帮助吗? 除了这一切, 以及对一切善出自祂, 祂使得祂的善带来救恩的信任外, 真正的信还能是什么? 所以, 若信与善结合, 那么判决就是永生; 若不与善结合, 判决则截然不同, 若与恶结合, 更加如此。
655. From the sections just referred to, it becomes clear that faith in the one and only true God is what makes our goodness truly good even in its inner form. Faith in a false God, on the other hand, makes our goodness good in outer form only. This type of goodness is not intrinsically good; for example, the faith the ancient non-Christians used to have in Jupiter, Juno, and Apollo; the faith the Philistines had in Dagon, and other Canaanites had in Baal or else Baal of Peor; the faith Balaam the prophet had in his God, and the Egyptians had in theirs. These kinds of faith are completely different from faith in the Lord, who is the true God and eternal life, as John says in 1 John 5:20, and in whom all the fullness of divinity dwells physically, as Paul says in Colossians 2:9.
What is a faith in God but a looking toward him and experiencing his presence as a result, and also a sense of confidence that he is helping us? What is true faith but the things just mentioned, along with confidence that everything good comes from him and that he causes that goodness to be effective for our salvation? Therefore if faith of this kind is united to goodness, the verdict is eternal life. The outcome is markedly different, however, if faith is not united to goodness; it is even worse if faith is united to evil.
655. These statements enable it to be seen that faith in the one true God makes good to be good in its internal form too, and in the opposite case, faith in a false god makes good to be good merely in its external form. This is not essentially good, as was true of the ancient gentiles' faith in Jupiter, Juno and Apollo, the Philistines' faith in Dagon, that of others in Baal and Baalpeor, that of Balaam the wise man in his god, that of the Egyptians in their many gods. It is completely different with faith in the Lord, who is the true God and everlasting life, as John says (1 John 5:20), and in whom all the fulness of the Godhead dwells bodily, as Paul says (Colossians 2:9). What is faith in God but looking to Him, so that His presence is felt, and one trusts in His help? And what is true faith but this, and at the same time trust that all good is from Him, and this makes one's good bring salvation? If therefore this faith combines with good, this is a decision for everlasting life; it is quite otherwise if that faith does not combine with good, and even more so, if it combines with evil.
655. From what has been presented it can be seen that faith in the one and true God causes good to be good in internal form also; and on the other hand, that faith in a false God causes good to be good in outward form only, which is not good in itself. Such was formerly the faith of the heathen in Jove, Juno, and Apollo; of the Philistines in Dagon, of others in Baal and Baalpeor, of Balaam the Magician in his god, and of the Egyptians in several gods. It is wholly different with faith in the Lord, who is the true God and eternal life (according to1 John 5:20), and in whom dwelleth all the fullness of Divinity bodily (according to Paul in Colossians 2:9). What is faith in God but a looking to Him, and His consequent presence, and at the same time confidence that He gives aid? And what is true faith but this and also a confidence that all good is from Him, and that He causes His good to become saving? So when this faith conjoins itself with good the verdict is for eternal life; but when it does not conjoin itself with good it is wholly different; and still more so when it conjoins itself with evil.
655. From what has been stated it may be seen that faith in the one and true God causes good to be good in its internal form also; and on the other hand, that belief in a false god causes good to be good in its external form only, and this in itself is not good. This was true of the faith of the Gentiles of old in Jupiter, 1 Juno and Apollo; 2 of the Philistines in Dagon; of other nations in Baal and Baalpeor; of Balaam the magician in his god; and of the Egyptians in their numerous gods. It is altogether different with faith in the Lord, who is "the true God and eternal life," according to 1 John 5:21; and in whom "dwelleth all the fullness of the Godhead bodily," according to Paul, Colossians 2:9. What is faith in God but looking to Him, and hence His presence, with at the same time confidence that He gives help? And what is true faith but this, accompanied with confidence that all good is from Him, and that this causes our own good to be saving good? If, then, this faith conjoins itself with good, the decision is for eternal life; but it is quite otherwise if faith is not conjoined with good, and especially if it is conjoined with evil.
Footnotes:
655. Ex allatis videri potest, quod fides in unum et verum Deum faciat ut bonum sit bonum etiam in interna forma, et vicissim, quod fides in falsum Deum faciat ut bonum sit bonum duntaxat 1 in externa forma, quod non est bonum in se, sicut fides gentilium olim in Jovem, Junonem et Apollinem, Philistaeorum in Dagonem, ac aliorum in Baalem et Baalpeorem, 2 ac Bileami Magi in suum Deum, ac Aegyptiorum in plures. Prorsus aliter fides in Dominum, qui est verus Deus et Vita aeterna, secundum Johannem inI Epist. 5:20; 3 et in quo omnis plenitudo Divinitatis habitat corporaliter, secundum Paulum in Epist. ad Colossenses 2:9. Quid fides in Deum nisi aspectus ejus, et inde praesentia, et simul fiducia quod juvet, et quid vera fides, nisi illa et simul fiducia quod omne bonum sit ab Ipso, et faciat quod suum bonum fiat salvificum; quare si haec fides se conjungit cum bono, fit sententia pro vita aeterna; aliter prorsus si illa se non conjungit cum bono, et plus si cum malo.
Footnotes: