3934.“利亚说，万军来了”在至高意义上表全能和全知，在内在意义上表信之良善，在外在意义上表行为。这从此处“万军”（troop）的含义清楚可知。“万军”在至高意义上表示全能和全知，这是因为“万军”在此是指大量；当“大量”（multitude）论及主的神性时，它表示无限大量，而无限大量无非是指全能和全知。不过，全能这个术语来源于维度上浩大的概念，而全知则来源于数量上浩大的概念。全能还来源于无限良善，或也可说，神性之爱，因而来源于神性意愿的概念；而全知则来源于无限真理，或也可说，无限聪明的概念。“万军” 在内在意义上表示信之良善是出于对应；因为系仁之良善的良善对应于主的神性全能，系信之真理的真理对应于祂的全知。
“万军”在外在意义上表示行为，这是因为这些行为对应于信之良善。事实上，行为是这良善的产物，因为没有行为，信之真理无法存在，就像不行出良善，思想并意愿良善无法存在一样。一个是内在，另一个是相对应的外在。而且，就行为而言，它们若不对应于信之良善，既不是仁之行为，也不是信之行为；因为它们不是出自其内在，而是死的行为，其中既没有良善，也没有真理。但当外在对应于内在时，行为要么仁之行为，要么是信之行为。仁之行为是从仁，如同从其灵魂所流出的行为；而信之行为则是从信所流出的行为。重生之人所行的是仁之行为，而尚未重生，但正在重生之人所行的，是信之行为。这同样适用于情感，也就是说，适用于对良善的情感和对真理的情感。重生之人出于对良善的情感、因而出于对良善的渴慕行善；而将要重生之人则出于对真理的情感、因而出于对良善的认知行善。前面早已反复说明这些情感如何彼此不同。由此可见何谓行为。
此外，信之良善相对于行为，好比人的意愿和由此衍生的思维相对于他的脸面；众所周知，脸是心灵的形像，也就是人的意愿和由此衍生的思维的形像。如果意愿和思维没有如同在自己的形像中那样表现在脸上，那么脸上所显现的就不是意愿和思维，而是虚伪和欺骗；因为此人所表现出的面容不同于他所意愿和思想的。就思维和意愿的内层而言，身体的每个行为都是这种情况。人的内在通过行动或行为活在他的外在中。若行动或行为与他的内在不一致，要么证明这行动或行为不是他的内在产生的，而纯粹是一种习俗或习惯使然，要么证明这是某种伪装，如在虚伪与欺骗中那样。由此再次明显可知何谓行为。所以，凡表明信仰者，尤其凡表明信之良善，却否认行为，甚至弃绝它们者，都没有信，更没有仁。
这就是仁与信之行为的性质，由于没有人拥有任何仁或信在里面，除非行出行为，故圣言经常提及行为（works，经上又译为作事，所行的，所作或做的，作为，所作的工，所行的事等）；这一点从以下经文明显看出来：
你的眼睛睁开，察看世人的一切行径，照各人的行径和他作事的结果报应他。（耶利米书32:19）
你们各人当回头，离开恶道，使你们的行为变成良善。（耶利米书35:15）
我也必照他们的行为，按他们手所作的报应他们。（耶利米书25:14）
何西阿书：
我必因他们的行径惩罚他们，照他们所做的报应他们。（何西阿书4:9）
弥迦书：
这地因其中居民的缘故，又因他们行为的结果，必然荒凉。（弥迦书7:13）
撒迦利亚书：
万军之耶和华如此说，你们要回头，离开你们的恶道恶行。万军之耶和华定意，按我们的行径作为，向我们怎样行，祂已向我们照样行了。（撒迦利亚书1:4，6）
启示录：
从今以后，在主里面而死的死人有福了。圣灵说，是的，他们息了自己的劳苦，他们所作的工也随着他们。（启示录14:13）
又：
我又看见死了的人，无论大小，都站在神面前，案卷展开了。并且另有一卷展开，就是生命册。死了的人都凭着这些案卷所记载的，照他们所行的受审判。于是海交出其中的死人。死亡和阴间也交出其中的死人。他们都照各人所行的受审判。（启示录20:12-13）
看哪，我必快来。酬报在我，要照各人所行的报应他。（启示录22:12）
约翰福音：
审判就在于此，光来到世界，世人爱黑暗甚于光，因为他们的行为是邪恶。凡作恶的便恨光，并不来就光，恐怕他的行为受责备。但行真理的必来就光，要显明他所行的是靠神而行。（约翰福音3:19-21）
世界不能恨你们，却是恨我，因为我指证它的行为是邪恶。（约翰福音7:7）
耶稣对犹太人说，你们若是亚伯拉罕的儿子，就必行亚伯拉罕所行的事。你们是行你们父所行的事。（约翰福音8:39，41）
你们既知道这些事，若是去行就有福了。（约翰福音13:17）
马太福音：
你们的光也当这样照在人面前，叫他们看见你们的好行为。无论何人遵行这诫命，又教训人遵行，他在天国要称为大的。（马太福音5:16，19）
同一福音书：
不是凡向我说主啊，主啊的人，就能进天国。惟独遵行我天父旨意的人，才能进去。当那日必有许多人对我说，主啊，主啊，我们不是奉你的名说预言，奉你的名赶鬼，奉你的名行许多异能（mighty works）吗？我就明明地告诉他们说，我从来不认识你们，你们这些作恶的人，离开我去吧！（马太福音7:21-23）
路加福音：
家主必对他们回答说，我不晓得你们是哪里来的。你们开始说，我们在你面前吃过、喝过，你也在我们的街上教训过人。可祂要说，我告诉你们，我不晓得你们是哪里来的；你们这一切作恶的人，离开我去吧！（路加福音13:25-27）
马太福音：
凡听见我这话就去行的，好比一个聪明人；凡听见我这话不去行的，好比一个愚蠢的人。（马太福音7:24，26）
人子要在祂父的荣耀里，同着众使者降临。那时候，祂要照各人的行为报应各人。（马太福音16:27）
从这些经文明显可知，行为就是那拯救人的，或定人罪的；也就是说，善行拯救人，恶行定人罪；因为人的行为就包含他的意愿。凡意愿良善者皆行善事；然而，凡不行善者，无论他如何声称自己意愿良善，若他没有行出来，仍没有意愿良善。这就像他要说，我意愿它，但我没有意愿它。由于意愿本身就包含在行为里，仁属于意愿，信属于仁，故明显可知当人没有行出善行，尤其行出反面，或恶行时，他里面会有哪种意愿，也就是哪种仁与信。
此外，要知道，主的国通过属于行为的生活而在一个人里面开始，因为那时他处于重生的开始；不过，一旦主的国在他里面建立，这国就终止于行为中，于是此人便重生了。事实上，在这种情况下，内在人以对应的方式存在于外在人里面；行为是外在人行出的，而仁和植根于仁之信就居于内在人，故行为同时也是仁。由于内在人的生命就这样出现在外在人的行为中，所以主在论及最后的审判（马太福音25:32-46）时，只列举了行为，声明那些行善的人要往永生里去，而那些作恶的人要往永刑里去。综上所述，还明显可知我们所读有关约翰的内容，即他靠着耶稣的胸膛，挨近祂怀里，并且耶稣爱他胜过其余的是什么意思（约翰福音13:23，25；21:20）；因为约翰代表善行或好行为（参看创世记18章和22章的序言）。至于何为信之行为，也就是表面上被称为信之果子的，以及何为信之行为，蒙主的神圣怜悯，这将在别处予以充分阐述。
Potts(1905-1910) 3934
3934. And Leah said, A troop cometh. That this signifies in the supreme sense omnipotence and omniscience; in the internal sense, the good of faith; and in the external sense, works, is evident from the signification here of a "troop." That a "troop" in the supreme sense is omnipotence and omniscience, is because a "troop" here is a multitude; and when "multitude" is predicated of the Lord's Divine, it denotes an infinite multitude, which is no other than omnipotence and omniscience. But omnipotence is predicated from the quantity which is of magnitude; and omniscience from the quantity which is of multitude. Omnipotence also is predicated from infinite good, or what is the same, from the Divine love, and thus from the Divine will; but omniscience from infinite truth, or what is the same, from the Divine intelligence. That in the internal sense a "troop" is the good of faith is from correspondence; for to the Lord's Divine omnipotence corresponds the good which is of charity; and to His omniscience the truth which is of faith. [2] That a "troop" in the external sense signifies works, is because these correspond to the good of faith; for the good of faith produces works, because the good of faith is not possible without works, just as thinking good and willing good are not possible without doing good. The one is the internal, and the other the corresponding external. Furthermore, in regard to works, unless they correspond to the good of faith they are neither works of charity nor works of faith; for they do not come from their internal, but are dead works, in which there is neither good nor truth; but when they correspond, they are then works either of charity or of faith. Works of charity are those which flow from charity as from their soul; but works of faith are those which flow from faith. Works of charity exist with the regenerate man; and works of faith with him who has not yet been regenerated, but is being regenerated; the case being the same as it is with the affections of good and of truth; for the regenerate man does good from the affection of it, thus from willing good; but the man who is to be regenerated does good from the affection of truth, thus from knowing good. The nature of the difference has already been repeatedly shown. From this it is manifest what works are. [3] Moreover, in regard to works the good of faith is comparatively as are man's will and the derivative thought to his face, which is well known to be an image of his mind, that is, of his will and the derivative thought. If the will and thought are not presented in the face as in their image, what is seen there is not the will and thought, but hypocrisy or deceit; because the man presents a face different from that which he wills and thinks. The case is the same with every act of the body in respect to the interiors which are of the thought and will. Man's internal lives in his external by act or by acting. If the act or acting is not according to his internal, it is a proof either that it is not his internal that is producing the act, but an impulse recurring from custom and habit; or else that it is something feigned, as in hypocrisy and deceit. From this it is again manifest what works are; and from this it follows that he who makes profession of faith, and still more he who makes profession of the good of faith, and denies works, and still more if he rejects them, is devoid of faith, and yet more of charity. [4] Such being the nature of the works of charity and faith, and as man is never in charity and faith unless he is in works, for this reason "works" are so frequently mentioned in the Word; as may appear from the following passages:
Thine eyes are open upon all the ways of the sons of man, to give everyone according to his ways, and according to the fruit of his works (Jer. 32:19). Be ye converted everyone from his evil way, and make your works good (Jer. 35:15). I will render to them according to their work, and according to the work of their hands (Jer. 25:14). In Hosea:
I will visit upon him his ways, and render to him his works (Hos. 4:9). In Micah:
The land shall be a desolation because of them that dwell therein, for the fruit of their works (Micah 7:13). In Zechariah:
Thus said Jehovah Zebaoth: Be ye converted from your evil ways, and from your evil works. As Jehovah Zebaoth thought to do unto us according to our ways, and according to our works, so hath He done to us (Zech. 1:4, 6). In John:
Blessed are the dead who die in the Lord from henceforth; yea, saith the spirit, that they may rest from their labors; and their works follow with them (Rev. 14:13). [5] In the same:
I saw the dead small and great stand before God, and the books were opened; and another book was opened which is the book of life; and the dead were judged out of the things that were written in the books, according to their works. And the sea gave up the dead that were in it; and death and hell gave up the dead that were in them; and they were judged everyone according to their works (Rev. 20:12-13). Behold I come quickly, and My reward is with Me, to give to every man according to his works (Rev. 22:12). In John the Evangelist:
This is the judgment, that the light is come into the world, and men loved the darkness rather than the light, because their works were evil. For everyone that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved; but he that doeth the truth cometh to the light, that his works may be made manifest, because they have been wrought in God (John 3:19-21). The world cannot hate you, but Me it hateth, because I testify of it that its works are evil (John 7:7). Jesus said to the Jews, If ye were Abraham's sons ye would do the works of Abraham. Ye do the works of your father (John 8:39, 41). If ye know these things, blessed are ye if ye do them (John 13:17). [6] In Matthew:
Let your light so shine before men that they may see your good works. Whosoever shall do and teach them, he shall be called great in the kingdom of the heavens (Matt. 5:16, 19). Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of My Father who is in the heavens. Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? And then will I profess unto them, I never knew you, depart from Me ye that work iniquity (Matt. 7:21-23). In Luke:
The master of the house shall answer and say to them, I know you not whence ye are; then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; but he shall say, I tell you I know you not whence ye are, depart from me all ye workers of iniquity (Luke 13:25-27). In Matthew:
Everyone that heareth My words, and doeth them, I will liken him to a wise man; but everyone that heareth My words, and doeth them not, shall be likened unto a foolish man (Matt. 7:24, 26). The Son of man shall come in the glory of His Father with His angels, and then shall He render to every man according to his works (Matt. 16:27). [7] From these passages it is evident that works are what save man, and what condemn man; that is to say, that good works save, and evil works condemn; for in his works is man's will. He who wills good, does good; but he who does not do good, however he may say that he wills good, still does not will it when he does not do it. This is as if he should say, I will it, but I do not will it. And because the will itself is in works, and charity is of the will, and faith is of charity, it is manifest what of the will, or what of charity and faith, there is in a man, when he does not do good works; and especially when he does the contrary, or evil works. [8] Moreover be it known that the Lord's kingdom commences in a man from the life which is of works, for he is then in the beginning of regeneration; but when the Lord's kingdom is in a man, it terminates in works, and then the man is regenerate. For his internal man is then within his external man in correspondence therewith; and his works are of his external man, while charity and the derivative faith are of his internal man; and therefore in this case his works are charity. As the life of the internal man thus comes forth in the works of the external man, therefore the Lord in speaking of the Last Judgment (Matt. 25:32-46), recounts nothing but works, and says that those who have done good works shall enter into life eternal, and those who have done evil works into damnation. From what has been said it is also evident what is signified by that which we read of John-that he lay at the breast and on the bosom of Jesus, and that Jesus loved him more than the rest (John 13:23, 25; 21:20); for by John were represented good works-(see the preface to the eighteenth and to the twenty-second chapters of Genesis). What the works of faith are, which from the resemblance may also be called its fruits; and what the works of charity, will of the Lord's Divine mercy be stated more fully elsewhere.
Elliott(1983-1999) 3934
3934. 'And Leah said, A troop comes!' in the highest sense means Omnipotence and Omniscience, in the internal sense the good of faith, and in the external sense works. This is clear from the meaning of 'a troop' in this context. The reason 'a troop' in the highest sense means Omnipotence and Omniscience is that the word troop here denotes a large number; and when a large number is used in reference to the Lord's Divine an infinitely large number is meant, and this is nothing else than Omnipotence and Omniscience. But the term omnipotence is rooted in the idea of vastness in dimension, and omniscience in the idea of vastness in number. Omnipotence is also rooted in the idea of infinite good, or what amounts to the same, in Divine love and so in the Divine will, whereas omniscience is rooted in the idea of infinite truth, or what amounts to the same, in Divine intelligence. Why 'troop' in the internal sense means the good of faith is a question of correspondence, for good that is the good of charity corresponds to the Lord's Divine omnipotence, and truth which is the truth of faith to His omniscience.
[2] The reason why 'a troop' in the external sense means works is that these correspond to the good of faith. Indeed works are the product of that good, for the good of faith cannot exist without works, just as thinking what is good and willing it cannot exist without the doing of it. The one is the internal, the other the corresponding external. What is more, so far as works are concerned, if they do not correspond to the good of faith they are not the works of charity, nor are they the works of faith, since they are not the outcome of what should properly be within them, but dead works that have no good or truth within them. But when the external does correspond to the internal, works are either those of charity or of faith. The works of charity are those which flow from charity as their soul, but the works of faith are those which flow from faith. The works of charity are done by one who is regenerate, whereas the works of faith are done by one who is not yet regenerate but is becoming so. The same applies to affections, that is to say, to the affection for good and the affection for truth. The regenerate person does good out of an affection for that good and so from a desire for good, whereas the one who is to be regenerated does good out of an affection for truth, and so from a knowledge of good. (How these affections differ from each other has often been shown already.) From this one may see what is meant by works.
[3] Furthermore the relationship of the good of faith to works is like that of a person's will and consequent thought to his face, which, as is well known, is an image of the mind, that is, of the person's will and consequent thought. If will and thought do not present themselves in the face as their true image then hypocrisy or deceit, not will and thought, are manifested there because that person presents a different face from what he wills and thinks. It is similar with every act of the body in relation to the more internal things of thought and will. The internal side of a person lives within his external by means of act or action. If act or action does not accord with his internal it is a sign either that that act is not the product of his internal but a mere response to custom and habit, or that it is something untrue as in hypocrisy and in deceit. Here again one may see what is meant by works. Consequently anyone who professes faith, more so anyone who professes the good of faith, and yet denies works, and more so if he rejects them, is without faith and still more without charity.
[4] This being the nature of the works of charity and faith, and since nobody has any charity or faith in him unless works are being done, the Word therefore mentions works so many times, as may be seen from the following places: In Jeremiah,
Your eyes have been opened upon all the ways of the sons of man, giving to everyone according to his ways and according to the fruit of his works. Jer 32:19.
In the same prophet,
Turn now every one of you from his evil way, and make your works good. Jer 35:15.
In the same prophet, I will requite them according to their work and according to the work of their hands. Jer 25:14.
In Hosea,
I will visit upon him his ways, and requite him for his works. Hosea 4:9.
In Micah,
The earth will be a desolation over its inhabitants, on account of the fruit of their works. Micah 7:13.
In Zechariah,
Thus said Jehovah Zebaoth, Turn from your evil ways and from your evil works. Jehovah Zebaoth thought to deal with us according to our ways, and according to our works so He dealt with us. Zech 1:4, 6.
In John,
Blessed are the dead who die in the Lord from now on. Yes indeed, says the Spirit, that they may rest from labours, for their works follow them. Rev 14:13.
[5] In the same book,
I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the book of life, and the dead were judged by the things written in the books, according to their works. The sea gave up the dead that were in it, and death and hell gave up the dead that were in them. They were judged therefore every one according to their works. Rev 20:12, 13.
In the same book,
Behold, I am coming quickly, My reward with Me, to give to everyone according to his work. Rev 22:12.
In John the Evangelist,
This is the judgement, that light has come into the world, but men preferred darkness rather than light, for their works were evil. Everyone who performs evil deeds hates the light and does not come to the light lest his works should be exposed. Anyone however who does the truth comes to the light, so that his works may be clearly seen, because they have been wrought in God. John 3:19-21.
In the same gospel,
The world cannot hate you, but it hates Me because I testify of it that their works are evil. John 7:7.
In the same gospel,
Jesus said to the Jews, If you were Abraham's sons you would do the works of Abraham. You do the works of your father. John 8:39, 41.
In the same gospel,
If you know these things, blessed are you if you do them. John 13:17.
[6] In Matthew,
Let your light shine before men, that they may see your good works. He who does and teaches so will be called great in the kingdom of heaven. Matt 5:16, 19.
In the same gospel,
Not everyone who says to Me, Lord, Lord, will enter the kingdom of heaven but he who does the will of My Father who is in heaven. Many will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and do many mighty works in Your name? But then I will confess to them, I do not know you; depart from Me, you workers of iniquity! Matt 7:21-23.
In Luke,
The householder replying says to them, I do not know where you are from. Then you will begin to say, We ate in your presence and we drank; you taught in our streets. But He will say, I tell you, I do not know where you come from; depart from Me, all you workers of iniquity! Luke 13:25-27.
In Matthew,
Everyone who hears My words and does them I will liken to a wise man. But everyone hearing My words and not doing them will be likened to a foolish man. Matt 7:24, 26.
In the same gospel,
The Son of Man will come in the glory of His Father together with His angels, and at that time He will repay everyone according to his works. Matt 16:27.
[7] From all these places it is evident that works are what save a person or what condemn him, good works being those that save, evil those that condemn; for his works contain what he wills. Anyone who wills what is good does what is good, but anyone who does not do what is good, no matter how much he may say that he wills it, does not will it when he does not do it. It is as though he were to say, I will it, yet I don't will it. And because the will itself is contained in works, and charity belongs to the will, and faith to charity, it is evident what kind of will, that is, what kind of charity and faith, is present in someone when he does not do good works, and more so when he does the opposite of these.
[8] In addition it should be recognized that the Lord's kingdom begins in a person in the life that belongs to works, for he is then at the start of regeneration; but once the Lord's kingdom is established in him the kingdom ends in works, and then he is regenerate. Indeed the internal man is in this case present in the external in a corresponding fashion; and since works are done by the external man while charity and faith rooted in charity dwell in the internal man, works are therefore at the same time charity. And as it is in the works of the external man that the life of the internal so presents itself, therefore - when speaking about the Last Judgement in Matthew 25:32-46 - the Lord lists nothing else than works, declaring that those who have done good works will enter into eternal life and those who have done evil into a state of damnation. What has been said also shows the meaning of what one reads about John's lying at Jesus' breast and in His bosom and about His loving him more than the rest, John 13:23, 25; 21:20; for John represented good works, see the Prefaces to Gen. 18 and 22. What the works of faith are, which from their appearance may be called the fruits of faith, and what the works of charity are, will in the Lord's Divine mercy be discussed more fully elsewhere.
Latin(1748-1756) 3934
3934. `Et dixit Leah, Venit turma': quod significet in supremo sensu Omnipotentiam et Omniscientiam, in interno bonum fidei, in externo opera, constat a significatione `turmae' hic; quod `turma' in supremo sensu sit Omnipotentia et Omniscientia, est quia turma hic est multitudo, et multitudo cum praedicatur de Divino Domini, est multitudo infinita, quae non aliud est quam Omnipotentia et Omniscientia; sed omnipotentia praedicatur ex quantitate quae est magnitudinis, et omniscientia ex quantitate quae est multitudinis;tum omnipotentia praedicatur ex infinito bono, seu quod idem, ex Divino amore, ita ex Divina voluntate, omniscientia autem ex Infinito vero, seu quod idem, ex Divina intelligentia. Quod `turma' in sensu interno sit bonum fidei, est ex correspondentia, omnipotentiae enim Divinae Domini correspondet bonum quod est charitatis, et omniscientiae verum quod est fidei. [2] Quod `turma' in (t)sensu externo sint opera, est quia haec correspondent bono fidei; bonum fidei enim producit opera, nam dari bonum fidei non potest absque operibus, sicut bonum cogitare et bonum velle non absque bonum facere; {1}illud est infernum, hoc est externum correspondens; porro cum operibus ita se habet: opera nisi correspondent bono fidei, non sunt opera charitatis, nec opera fidei, nam a suo {2}interno non veniunt, sed sunt opera mortua, {3}in quibus non bonum nec verum; at cum correspondent, tunc sunt opera vel charitatis vel fidei; opera charitatis sunt quae a charitate ut a sua anima fluunt, opera autem fidei sunt quae a fide; illa, nempe opera charitatis sunt apud regeneratum, opera autem fidei sunt apud illum qui nondum regeneratus est, sed qui regeneratur; se habent similiter ac se habent affectiones, nempe affectio boni et affectio veri; regeneratus agit bonum ex affectione ejus, ita ex velle bonum; regenerandus autem agit bonum ex affectione veri, ita ex scire bonum; quae qualis differentia sit, saepius prius ostensum est; inde patet quid opera; [3] {4}praeterea se habet bonum fidei ad opera, sicut comparative' voluntas hominis et inde cogitatio ad faciem ejus, quae, nempe facies, quod sit imago animi, hoc est, voluntatis hominis et inde cogitationis, notum est; si non sistitur voluntas et cogitatio in facie ut in sua imagine, tunc {5}non est voluntas et cogitatio, {6}vel est hypocrisis aut dolus, quia aliam faciem sistit quam vult et cogitat; similiter se habet cum omni actu corporis respective ad interiora quae sunt cogitationis et voluntatis; internum hominis vivit in externo ejus per actum seu per agere; si actus seu agere non est secundum ejus internum, {7}indicium est quod vel non internum sit quod producit actum, {8}sed motus ex consuetudine et habitu recurrens, vel (x)sit mentitum quid quale est in hypocrisi et in dolo; inde iterum patet quid opera: inde sequitur quod qui profitetur fidem, et magis qui bonum fidei, et negat opera, et magis {9}si rejicit illa, {10}is sit absque fide, et adhuc magis absque charitate. [4] Quia opera charitatis et fidei illa sunt, et homo nusquam in charitate et fide est nisi sit in operibus, ideo in Verbo toties nominantur opera, ut constare potest a sequentibus his locis; apud Jeremiam, Oculi Tui aperti sunt super omnes vias filiorum hominis, ad dandum unicuique secundum vias ejus, et secundum fructum operum ejus, xxxii 19:
apud eundem, Convertimini unusquisque a via sua mala, et bona facite opera vestra, xxxv 15:
apud eundem, Reddam eis secundum opus eorum, et secundum opus manuum eorum, xxv 14:
apud Hosheam, Visitabo super eum vias ejus, et opera ejus reddam ei, iv 9:
apud Micham, Erit terra in desolationem super habitatores ejus, propter fructum operum illorum, vii 13:
apud Zachariam, Sic dixit Jehovah Zebaoth, Convertimini a viis vestris malis, et operibus vestris malis:... cogitavit Jehovah Zebaoth facere nobis secundum vias nostras, et secundum opera nostra, sic fecit {11}nobis, i 4, 6:
apud Johannem, Beati mortui qui in Domino moriuntur a nunc; Immo, dicit spiritus, ut requiescant ex laboribus, opera enim illorum sequuntur illos, Apoc. xiv 13:
apud eundem, Vidi mortuos parvos et magnos, stantes coram Deo, et libri aperti sunt: et liber alius apertus, qui est vitae, et judicati sunt mortui juxta ea quae scripta in libris, secundum opera illorum. Dedit mare eos, qui in illo, mortuos, et mors et infernus dedit eos, qui in illis, mortuos; judicati itaque sunt quilibet secundum opera illorum, Apoc. xx 12, 13:
apud eundem, Ecce venio cito, merces Mea Mecum, ut dem unicuique secundum opus ejus, Apoc. xxii 12:
apud Johannem Evangelistam, Hoc est judicium, quod lux venit in mundum, sed dilexerunt homines magis tenebras quam lucem, erant enim opera illorum mala; omnis qui mala facit, odit lucem, et non venit ad lucem, ne coarguantur opera ejus; qui autem facit veritatem, venit ad lucem, ut manifestentur ejus opera, quia in Deo facta sunt, iii 19-21:
apud eundem, Non potest mundus odisse vos, Me autem odit, quia Ego testor de illo, quod opera illorum mala sint, vii 7:
apud eundem, Jesus ad Judaeos, Si filii Abrahami essetis, opera Abrahami faceretis; vos facitis opera patris vestri, viii 39, 41:
apud eundem, Si haec scitis, beati estis si feceritis illa, xiii 17:
[6] apud Matthaeum, Luceto lux vestra coram hominibus, ut videant vestra bona opera.... Qui facit et docet, hic magnus vocabitur in regno caelorum, v 16, 19:
apud eundem, Non omnis dicens Mihi, Domine, Domine, intrabit in regnum caelorum, sed faciens voluntatem Patris Mei Qui est in caelis:
multi dicent Mihi in die illo, Domine, Domine, nonne per nomen Tuum prophetavimus, et per nomen Tuum daemonia ejecimus, et in nomine Tuo virtutes multas fecimus? sed tunc confitebor illis, Non novi vos, discedite a Me, operarii iniquitatis, vii [21], 21, 22:
apud Lucam, Paterfamilias respondens dicit eis, Non novi vos unde sitis, tunc incipietis dicere, Edimus coram te, et bibimus, in plateis nostris docuisti; sed dicet, Dico vobis, non novi vos unde sitis, discedite a Me omnes operarii iniquitatis, xiii 25-27:
apud Matthaeum, Omnis qui audit Mea verba, et facit illa, comparabo viro prudenti;... at omnis audiens verba Mea, sed non faciens illa, comparabitur viro stulto, vii 24, 26:
apud eundem, Venturus est Filius hominis in gloria Patris Sui cum angelis Suis, et tunc reddet unicuique secundum opera ejus, xvi 27. [7] Ex his patet quod opera sint quae salvant hominem, et quae condemnant hominem, quod nempe bona opera salvent, et quod mala condemnent; in operibus enim est velle hominis; qui vult bonum, is facit bonum; qui autem non bonum facit, utcumque dixerit quod velit bonum, usque non vult illud cum non facit illud; est sicut dixerit, Volo id, sed non volo; et quia ipsa voluntas est in operibus, et voluntatis est {12}charitas, et charitatis est fides, patet quid voluntatis seu quid charitatis et fidei est apud hominem{13}, cum non facit, et magis cum contraria facit, nempe {t}mala opera; [8] praeterea sciendum quod regnum Domini apud hominem incohetur a vita quae est operum, tunc enim in principio regenerationis est, at cum regnum Domini est apud hominem, terminatur illud in operibus, et tunc regeneratus est; internus enim homo tunc correspondenter inest in externo, et externi hominis sunt opera, (c)ac interni est charitas et inde fides, quare opera tunc sunt charitas: {14}quia in operibus externi hominis existit ita vita interni hominis, ideo Dominus ubi de ultimo judicio agit, apud Matthaeum xxv 32-46, non nisi quam opera recenset, et quod intrabunt in vitam aeternam qui bona opera fecerunt, et in {15}damnationem qui mala opera. Ex illis quae dicta sunt, etiam constare potest quid significat quod de Johanne legitur, quod ad pectus et in sinu{16} Jesu, et quod illum prae reliquis amaverit, Joh. xiii 23, 25; xxi 20;
repraesentabantur enim per `Johannem' bona opera, videatur Praefat. ad cap. xviii, et Praefat. ad cap. xxii Gen. Quid opera fidei, quae etiam fructus ejus ex apparentia vocari possunt, et quid opera charitatis, ex Divina Domini Misericordia, alibi plenius dicetur. @1 omne externum habet internum cui correspondet, sicut omne quod est in naturali homine habet in spirituali cui correspondet, omnis enim correspondentia est inter naturalem hominem et spiritualem;
n... et quia ita est, sequitur, quod opera quae sunt naturalis hominis, absque correspondentia cum bono fidei, quod est spiritualis hominis, non sint$ @2 principio$ @3 i seu$ @4 porro$ @5 i vel$ @6 i utcumque dixerit quod sit$ @7 signum$ @8 tunc est actus modo consuetudo recurrens sicut automaton$ @9 qui$ @10 quod$ @11 i cum$ @12 ipsa$ @13 i est$ @14 i et$ @15 ignem aeternam$ @16 in sinu et ad pectus$