250#“而开门”表示在心里或生命中接受。这从“开门”的含义清楚可知，“开门”是指准许进入，因为“门”表示准许进入(参看AE208节)。但此处，“开门”表示在心里或生命中接受，因为经上接着说：“我要进到他那里去。”经上说“若有人开门”，就好像是人打开门；而事实上，是主自己打开的，如前面所阐述和说明的(AE248节)。然而，经上如此说，是因为在藉着主所赋予他的自由或自由意志的人看来是这样。此外，圣言字义上的许多话都是照着表象来说的；而这些表象在天堂，就是圣言的内义或灵义所在之地会脱去。圣言的字义在许多地方都与表象一致，以便它可以作为一个基础而服务于灵义；否则，灵义将没有基础或根基。在圣言中，许多话都是照着表象说的，这一点从这一事实可以看出来：在圣言中，经上说邪恶来自神，烈怒、怒气和报复在神里面，以及其它类似的事；而事实上，神不向任何人行恶，祂里面也没有任何怒气或报复，因为祂是良善本身和爱本身；但由于当人行恶并受到惩罚时，在他看来情况就是这样，所以圣言的字义也这样说；但就圣言的灵义而言，意思却不同。“若有人开门”这句话也是这种情况。
现在要进一步解释当经上说这门是人开的时，如此处，“开门”是什么意思。主始终与人所拥有的良善和真理同在，并努力打开他的属灵心智；这属灵心智就是主渴望打开，并赋予人天上的爱和信的那扇门；因为祂说：“我站在门外叩门。”但人感知不到主的这种努力，或这种永恒意愿或渴望，因为人以为他凭自己行善，这种努力或意愿在他自己里面。对人来说，根据教会的教义承认一切良善都来自主，丝毫不来自他自己，就足够了。人感知不到这一点，是为了人那一方可以有接受，并通过接受而有归给，否则人无法被改造。
这清楚表明，那些持守唯信教义的人犯了多么大的错误，因为他们声称并相信，拯救人的，是信，而不是生活的良善，也就是说，人唯信称义，从而把人适用于接受排除在外。诚然，他们知道，人必须检查自己，必须看到并承认自己的邪恶，不仅包括他所行的邪恶，还包括他思维和意图的邪恶，然后他必须放弃和避开它们，并过一种新生活，这种新生活必是一种良善的生活；除非他这样做，否则他不可能有宽恕，只有诅咒。当教会的博士和领袖们从圣言讲道时，他们就教导这一点；他们把这一点教导给凡来领受圣餐的人，那时他们仿佛出于信来教导；可一回头关注唯信称义的教义，他们就不再相信这些事，反而说，所有人接受信之后，都被神从邪恶引向良善；其中一些人为了将他们的虚假原则与真理联系在一起，就说，一个人因信称义之后，也会被神引导检查自己，在神面前承认自己的罪，放弃它们，等等。但这种情况不会发生在那些相信唯信称义的人身上，而是发生在那些过着仁爱生活的人身上。人凭这种生活与天堂结合，但没有人凭唯信与天堂结合。人凭这种生活与天堂结合，但没有人凭唯信称义的教义的生活与天堂结合。凭仁爱生活与天堂结合的人被主引导看见自己的邪恶，包括思维的邪恶和意愿的邪恶。人从良善看见邪恶，因为邪恶是良善的反面。但相信唯信得救的人心里会说：“我有信，因为我相信所说的话；没有什么会定我的罪；我已经称义了。”一个如此相信的人决不能被主引导检查自己，并悔改自己的邪恶。他们就这样在那些由此相信因信称义就是活得友善，信得正确，没有更深地研究其教义奥秘的人面前教导真理。后者得救了，而前者被定罪。这些人若愿意，自己原本可以看到他们处于一种定罪的状态，因为他们出于教义相信，生活的良善，也就是行为，对得救没有任何贡献，而是唯信得救；而事实上，行为在于放弃邪恶，过一种新的生活，否则就有定罪。
250b.并非来自他们教义奥秘的讲道，以及在教会所接受的祷告都教导了这些事，这一点从在所有来到坛前享用圣餐的人面前所读的内容可以看出来，此处将引用以英文所写的这些内容，即：按照神诫命的规则，检查你们的生活和谈话；无论你们觉得自己在哪方面冒犯了，要么通过意愿，话语，要么通过行为，都要在那里为自己的罪哀叹，满怀纠正生活的目的而向全能的神忏悔。你们若觉得自己的过犯是不仅得罪神，还得罪邻舍的那种，就要与他们和解；预备尽你们最大的能力归还和赔偿，因为一切伤害和错误都是你们向他人造成的；你们同样要预备饶恕得罪你们的其他人，就像你们的过犯在神的手上被饶恕一样；否则，领受圣餐只会增加对你们的诅咒。因此，你们中间若有人是亵渎神的，妨碍或毁谤祂话语的，又或是奸淫者，或怀有恶意，或嫉妒，或其它严重罪行，就要悔改自己的罪；不然，不要来到圣桌前，免得取了圣餐之后，魔鬼会像进入犹大那样进入你们，使你们充满罪孽，把你们的身体和灵魂都毁灭。因此，你们要审判自己，免得被主审判；要实实在在为自己过去的罪悔改；要对基督我们的救主拥有鲜活而坚定的信仰；要纠正你们的生活，与所有人一起处于完美的仁爱。你们要实实在在地去做，认认真真地悔改自己的罪，与邻舍一起处于爱和仁，打算过一种新的生活，遵行神的诫命，从此以后走在祂神圣的道路上；怀着信接近并取得这圣餐，使你们得安慰；谦卑地向全能的神忏悔。
250c.由此可见，教会的博士和领袖们知道，然而又不知道，通往天堂的路是这条路，而不是与此分离的信之路；当照着此处所引用的内容在人们面前祷告和讲道时，他们知道；但当根据他们的教义教导时，他们却不知道。他们将前一条路称为实用宗教，将后一条路称为基督教；他们认为前者适合简单人，后者适合智慧人。但我可以断言，那些照着唯信和因信称义的教义生活的人根本没有属灵的信仰，在世上的生活结束后，他们就进入诅咒。而那些照着取自前面的训词的教义生活的人拥有属灵的信仰，在世上的生活结束后，他们就进入天堂。这也完全符合整个基督教界所接受的被称为亚他那修信仰的信仰，其中有关于主的这些话：在祂降临时，所有人都要供认所行之事；行善者必入永生，作恶者必入永火；此乃大公教会信仰。
这些事完全符合圣言，这一点从以下经文明显看出来：
人子要在祂父的荣耀里，同着祂的天使们降临；那时候，祂要照各人的作为报应各人。(马太福音16:27)
约翰福音：
行善的出去复活得生命，作恶的出去复活被定罪。(约翰福音5:28, 29)
启示录：
在主里面而死的人有福了；灵说，是的，他们可以从自己的劳苦中安息；他们的作为也随着他们。(启示录14:13)
又：
我要照你们的作为赐给你们各人。(启示录2:23)
又：
我又看见死了的人，无论大小，都站在神面前；案卷展开了；死了的人都凭着这些案卷所记载的，照他们的作为受审判。于是海交出其中的死人；死亡和地狱也交出其中的死人；他们都照各人的作为受审判。(启示录20:12, 13)
又：
看哪，我必快来，赏赐在我，要照各人的作为赐给他。(启示录22:12)
在写给七个教会的信中，这句话，即“我知道你的作为”对其中的每个教会都说过。因此：
你要写信给以弗所教会的天使，这些事是那右手拿着七星的说的，我知道你的作为。(启示录2:1, 2)
又：
你要写信给士每拿教会的天使，这些事是那首先的和末后的说的，我知道你的作为。(启示录2:8, 9)
又：
你要写信给别迦摩教会的天使，这些事是那有剑的说的，我知道你的作为。(启示录2:12, 13)
又：
你要写信给推雅推喇教会的天使，这些事是神之子说的，我知道你的作为、仁爱。(启示录2:18, 19)
又：
你要写信给撒狄教会的天使，这些事是那有神的七灵的说的，我知道你的作为。(启示录3:1)
又：
你要写信给非拉铁非教会的天使，这些事是那圣洁，真实的说的，我知道你的作为。(启示录3:7, 8)
又：
你要写信给老底嘉教会的天使，这些事是阿们，忠信真实的见证人说的，我知道你的作为。(启示录3:14, 15)
耶利米书：
我必照他们的作为，按他们手所作的报应他们。(耶利米书25:14)
同一先知书：
耶和华啊，你的眼睛睁开，察看人子的一切道路，要照各人的路和他作为的果子赐给他。(耶利米书32:19)
何西阿书：
我必因他的路察罚他，照他的作为报应他。(何西阿书4:9)
撒迦利亚书：
耶和华按我们的道路和作为对待我们。(撒迦利亚书1:6)
在下面的经文中也是如此。约翰福音：
你们既知道这些事，若是去行就有福了。(约翰福音13:17)
路加福音：
你们为什么称呼我主啊，主啊，却不实行我所说的话呢？(路加福音6:46)
马太福音：
凡遵行又教导的，他在天国里必称为大的。(马太福音5:19)
又：
凡不结好果子的树，就砍下来，丢在火里。凡对我说，主啊，主啊的人，不能都进天国；惟独遵行我天父旨意的人，才能进去。凡听见我这话就去行的，好比一个谨慎的人。凡听见我这话不去行的，好比一个愚蠢的人。(马太福音7:19–27)
又：
撒在好地上的，就是人听圣言明白了，并结出果实来。(马太福音13:23)
马可福音：
那撒在好地上的，就是人听圣言，又领受，并且结实。(马可福音4:20)
路加福音：
那落在好土里的种子，就是人听了圣言，持守在诚实善良的心里，并且结出果实。(路加福音8:15)
马太福音：
主说完这些话，就喊着说，有耳可听的，就让他听。(马太福音13:9; 马可福音4:9; 路加福音8:8)
又：
你要尽你的心，尽你的灵魂爱主你的神。这是第一条大的诫命。其次也相仿，就是要爱邻如己。律法和先知都悬挂在这两条诫命上。(马太福音22:37-40)
“律法和先知”表示总体上的圣言。
爱主神就是服从祂的话，或戒律，祂自己在约翰福音教导了这一点：
人若爱我，就必遵守我的话；我父也必爱他，并且我们要到他那里去，在他那里作我们的住所。不爱我的人就不遵守我的话。(约翰福音14:21, 23, 24)
在马太福音也教导了这一点：
主对在祂左边的山羊说，他们要进入永火里去；对在祂右手边的绵羊说，他们要往永生里去。(马太福音25:31–46)
“山羊”表示那些不实行仁之良善的人，“绵羊”表示那些实行仁之良善的人，这一点从那里的话清楚看出来；他们都说，他们不知道向邻舍行善就是向主行善；但他们即便不是以前，也在审判之日被教导，行善就是爱主。灯里没有油的五个愚拙童女也表示那些处于信，未处于仁之良善的人；而灯里有油的五个谨慎或聪明童女也表示那些处于仁之良善的人；因为“灯”表示信，“油”表示仁之良善。论到后者，经上说，她们被允许赴婚筵，而论到说，主啊，主啊，给我们开门的后者，经上说，她们得到的回答是，我实在对你们说，我不认识你们(马太福音25:1–12)。教会的末期将没有对主的信，因为没有仁，这一点由鸡叫之前，彼得三次否认主(马太福音26:34, 69–74)来表示，同样由当彼得看见约翰跟从主时，主对彼得说，这与你何干？你跟从我，约翰；因为彼得指着约翰说，这人将来如何(约翰福音21:21, 22)来表示。就代表意义而言，“彼得”表示信，“约翰”表示仁之良善；约翰因表示仁之良善，故斜靠着主的胸膛(约翰福音21:20)。
这良善构成教会，这一点由主从十字架上向约翰所说的话来表示：
耶稣见祂母亲和祂所爱的那门徒站在旁边，就对祂母亲说，妇人，看，你的儿子！又对那门徒说，看，你的母亲！从那刻起，那门徒就接她到自己家里去了。(约翰福音19:26, 27)
“母亲”和“妇人”表示教会；“约翰”表示仁之良善；因此，这些话表示教会将存在于仁之良善所在的地方。可参看《新耶路撒冷及其属天教义》122节，那里引用的段落充分解释了这些事；此外，哪里没有仁，哪里就没有信(参看《最后的审判》，33–39节)；人死后就是他在世上的生命的样子，而不是他的信的样子(参看《天堂与地狱》，470–484节)；至于什么是仁，什么是本质上的信，可参看《新耶路撒冷及其属天教义》(84–122节)。
250d.从所援引的内容来考虑，有信是否意味着要活出信，而不是别的，活出信是否意味着不仅知道和思考，还意愿和实行。因为当信只在一个人的知识和思维中时，它不在这个人里面；但当它也在他的意愿和行为中时，才在他里面。在人里面的信是生命的信，但尚未在人里面的信是记忆和由此而来的思维的信。生命的信是指信神；但信那些来自神的事物，却不信神，只是历史的信，这信并不拯救人。作为一个真正的教士和好的牧师，谁不希望人们过正确的生活？谁不知道基于别人所说的话的知识之信不是生命的信，而是历史的信？
生命的信就是仁之信，因为仁是生命。但即便情况如此清楚明了，我还是预见到，那些确认唯信和因信称义的教义之人不会放弃这个教义，因为他们将虚假与真理联系在一起；事实上，他们根据圣言来教导时，就教导真理，但根据教义来教导时，却教导虚假；因此，他们因声称信的果子是生活的良善，这些随信而来，然而，生活的良善对得救没有任何贡献，唯信得救而混淆了这些事。他们就这样既将两者联结，又将两者分离；他们将两者联结时，就教导真理，但只在那些不知道他们正在将事情颠倒，也不知道他们说这些事是必要的，是为了使他们的教义与圣言一致的人面前教导真理；但他们将这两者分离时，却教导虚假，因为他们说，拯救人的，是信，而不是仁之良善，也就是行为；在这种情况下，他们不知道仁与信行如一体，仁就是行得好，信就是信得好，行不好却信得好是不可能的；因此，没有仁，就没有信；仁是信的本质和灵魂；因此，唯信是没有灵魂的信，因而是一种死信；由于这种信不是信，所以因这种信称义是纯粹的非实体，或虚无之物。
250. And open the door. That this signifies reception in the heart or life is evident from the signification of opening the door, as being to let in, for by the door is signified letting in (as may be seen above, n. 208). Here, however, by opening the door is signified reception in the heart or life, for it follows, "and I will come in to him." It is said, if any man open the door, as if man opened it, when, nevertheless, it is the Lord Himself who opens, according to what was said and shown above (n. 248). But it is thus said, because it appears so to man, from the free-will given him by the Lord; and, moreover, in the sense of the letter of the Word, many things are spoken according to appearances; but these are put off in heaven, where the internal or spiritual sense of the Word is. The sense of the letter of the Word is in many places according to appearances, in order that it may serve for a basis to the spiritual sense; otherwise there would be no basis or foundation to that sense. That many things are said in the Word according to appearances is evident from this one fact, that in the Word it is said that evil is from God; that wrath, anger and revenge are in God, and other similar things; although God does evil to no one; nor is there any anger or revenge in Him, for He is good itself, and love itself; but because it so appears to man when he does evil and is punished, therefore, in the sense of the letter, it is so said; but still it is otherwise understood in the spiritual sense of the Word. The case is the same with this expression, "If any man open the door."
[2] It shall now be further explained what is meant by opening the door, when it is said to be done by man, as in the present instance. The case is this; the Lord is always present with the good and truth which a man has, and endeavours to open his spiritual mind, which is the door that the Lord desires to open, and impart to him celestial love and faith; for He says, "I stand at the door and knock"; but this endeavour, or this perpetual will of the Lord, is not perceived by man, for he thinks that he does good of himself, and that the endeavour or will is his own. It is sufficient in this case, that he should acknowledge from the doctrine of the church that all good is from God, and nothing from himself. The reason why this is not perceived by man is that there may be reception on the part of man, and by reception appropriation, for otherwise man cannot be reformed.
[3] It is clear, therefore, how greatly those are mistaken who hold the doctrine of faith alone; for they say and believe that faith saves and not the good of life, or that man is justified by faith alone, thus shutting out his application to receive. They know, indeed, that man must examine himself, must see and acknowledge the evils, not only of his works but also of his thoughts and intentions, and that afterwards he must abstain from, and shun them, and live a new life, which must be a life of good, and that unless he does there can be no remission, but damnation. The doctors and rulers of the church teach this when they preach from the Word; and they teach this, as from faith, to everyone when he approaches the Holy Supper; but as soon as they return, and look to the doctrine of justification by faith alone, they no longer believe those things, but say that all are led from evil to good by God after they have received faith; and some, as they connect false principles with truths, say that after a man is justified by faith, he is also led by God to examine himself, and confess his sins before God, to abstain from them, and so on.
But this is the case with no one who believes in justification by faith alone, but with those who live the life of charity; by this life a man is conjoined with heaven, but not by the life of the doctrine of justification by faith alone.
He who is conjoined with heaven by the life of charity is led by the Lord to see his evils, both the evils of his thought and those of his will: a man sees evil from good, because evil is the opposite of good; but he who believes in salvation by faith alone says in his heart, "I have faith, because I believe the things that are said; nothing condemns me, I am justified"; and he who thus believes cannot be led by the Lord to examine himself and to repent of his evils. To this extent they teach truths before the people, who thence believe that to live well and believe aright are meant by being justified by faith, nor do they look deeper into the arcana of their doctrine. The latter are saved, but the former condemned. That these are in a state of condemnation they themselves may see if they will, for they believe from doctrine that the goods of life, which are works, contribute nothing to salvation, but faith alone, although works consist in abstaining from evils and living a new life, without which there is condemnation.
[4] That the preachings that are not from the arcana of their doctrine teach these things, and also the prayers received in the church, is evident from what is read before all the people who approach the altar to partake of the Sacrament of the Supper, which shall be here quoted in the language in which it is written: "The way and means to be received as worthy partakers of the Holy Table is, first, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours, then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction, according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God's hand; for otherwise the receiving of the Holy Communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, a hinderer or slanderer of His Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table; lest after the taking of that Holy Sacrament the devil enter into you, as he entered into Judas, and fill you fall of all iniquities, and bring you to destruction both of body and soul. . . . Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men. . . . Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbours, and intend to live a new life, following the commandments of God, and walking henceforth in His holy ways; draw near with faith, and take this Holy Sacrament to your comfort, and make your humble confession to Almighty God."
[5] From these words it may now be seen that the doctors and rulers of the church know, and yet do not know, that this way is the way to heaven, and not the way of faith without this; they know when they pray and preach before the people according to what is here adduced, but they do not know when they teach from their doctrine. The former way they call practical religion, but the latter the Christian religion; the former they believe to be for the simple, but the latter for the wise. However, I can assert that those who live according to the doctrine of faith alone and justification thereby have no spiritual faith at all, and that after their life in this world they come into damnation; but those who live according to the doctrine adduced from the above exhortations have spiritual faith, and after their life in this world come into heaven. This also perfectly agrees with the faith received throughout the Christian world, which is called the Athanasian faith, in the public confession of which are these words concerning the Lord; "At whose coming all men shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire. This is the Catholic faith."
[6] That these things are in perfect agreement with the Word is evident from the following passages:
"The Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works" (Matthew 16:27).
"They that have done good, shall go forth unto the resurrection of life, and they that have done evil, unto the resurrection of damnation" (John 5:28, 29).
"Blessed are the dead that die in the Lord; yea, saith the Spirit, that they may rest from their labours; their works do follow them" (Apoc. 14:13).
"I will give unto every one of you according to his works" (Apoc. 2:23).
"I saw the dead, small and great, stand before God; and the books were opened; and the dead were judged out of those things which were written in the books, according to their works. The sea gave up the dead which were in it; and death and hell delivered up the dead which were in them; and they were judged every man according to their works" (Apoc. 20:12, 13).
"Behold, I come quickly, and my reward is with me, to give every man according to his works" (Apoc. 22:12).
In what is written to the seven churches, it is also said to each of them, "I know thy works." Thus:
"Unto the angel of the church of Ephesus write, These things saith he that holdeth the seven stars in his right hand; I know thy works" (Apoc. 2:1, 2).
"Unto the angel of the church in Smyrna write, These things saith the first and the last, I know thy works (Apoc. 2:8, 9).
"Unto the angel of the church in Pergamos write, These things saith he that hath the sharp sword with two edges: I know thy works" (verses 12, 13).
"Unto the angel of the church in Thyatira write, These things saith the Son of God; I know thy works and charity" (verses 18, 19).
"Unto the angel of the church in Sardis write, These things saith he that hath the seven spirits of God; I know thy works" (chap. 3:1).
"To the angel of the church in Philadelphia write, These things saith he that is holy, he that is true; I know thy works" (verses 7, 8).
"Unto the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true witness; I know thy works" (verses 14, 15).
In Jeremiah:
"And I will recompense them according to their deeds, and according to the works of their hands" (25:14).
Again:
O Jehovah, "thine eyes are open upon all the ways of the sons of men; to give everyone according to his ways, and according to the fruit of his doings" (32:19).
In Hosea:
"I will visit upon his ways, and reward him for his works (4:9).
In Zechariah:
"Jehovah deals with us according to our ways, and according to our doings" (Zechariah 50:6).
Also in the following passages.
In John:
"If ye know these things, happy are ye if ye do them" (13:17).
In Luke:
"Why call ye me, Lord, and do not the things that I say?" (6:46).
In Matthew:
"But whosoever doeth and shall teach, shall be called great in the kingdom of the heaven" (5:19).
Again:
"Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. Not every one that saith unto me, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of my Father which is in the heavens. Whosoever heareth my words and doeth them, I will liken him unto a wise man. But whosoever heareth my words and doeth them not, I will liken unto a foolish man" (7:19-27).
Again:
"He that received seed into the good ground, is he that heareth the Word and understandeth it, which beareth fruit and bringeth forth" (13:23).
In Mark:
These are they which are sown on good ground; such as hear the Word and receive it, and bring forth fruit" (4:20).
In Luke:
"The seed that fell into the good ground are they which, in an honest and good heart, hear the Word, keep it, and bring forth fruit" (8:15).
When the Lord had said these things, He cried, saying, "He that hath ears to hear, let him hear" (Matthew 13:9; Mark 4:9; Luke 8:8). In Matthew:
"Thou shalt love the Lord [thy] God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang the law and the prophets" (22:37-40).
By the law and the prophets is meant the Word in its whole content.
[7] That to love the Lord God is to do His words or precepts He Himself teaches in John,
"He that loveth me, keepeth my words, and my Father will love him, and we will come to him and make our abode with him. He that loveth me not, keepeth not my sayings" (14:21, 23, 24).
So also in Matthew, the Lord declared that He will say to the goats on the left hand, that they should go into everlasting fire, and to the sheep on the right hand, that they should go into life eternal (25:31-46). That by the goats are meant those who do not do the goods of charity, and by the sheep those who do, is evident from the words there; both said that they knew not that to do good to their neighbour was to do it to the Lord; but they are instructed, if not before, yet at the day of judgment, that to do good is to love the Lord. By the five foolish virgins who took no oil in their lamps are also meant those who are in faith and not in the good of charity; and by the five wise virgins who took oil in their lamps are meant those who are also in the good of charity; for lamps signify faith, and oil signifies the good of charity. Concerning the latter, it is said that "they went into the marriage," but of the former, who said, Lord, Lord, open to us," that they received this answer, Verily, I say unto you, I know you not" (Matthew 25:1-12). That in the last time of the church there would be no faith in the Lord, because no charity, is signified where it is written
That Peter denied the Lord thrice, before the cock crew (Matthew 26:34, 69-74).
The same is signified by the Lord's saying to Peter, when Peter saw John follow the Lord,
"What is that to thee" Peter? "follow thou me" John; for Peter had said concerning John,
"What is this man?" (John 21:21, 22).
Peter, in a representative sense, signifies faith, and John the good of charity; therefore he leaned on the breast of the Lord (John 21:20).
[8] That this good constitutes the church is signified by the words of the Lord from the cross to John:
"Jesus saw his mother and the disciple standing by whom he loved; he said unto his mother, Woman, behold thy son! Then said he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home" (The Doctrine of the New Jerusalem 122. And, moreover, that there is no faith where there is no charity, may be seen in the small work, The Last Judgment 33-39. And that man after death is such as his life was in the world, and not such as his faith was, may be seen in the work, Heaven and Hell 470-484. Also what charity is, and what faith is, in its essence, may be seen in The Doctrine of the New Jerusalem 84-122.)
[9] From what has been adduced consider whether to have faith is anything else than to live it; and whether to live according to it is not only to know and think, but also to will and do. For faith is not in a man while it is only in his knowledge and thought, but when it is also in his will and in his actions. Faith in man is faith of the life, but faith not yet in man is faith of the memory and of thought therefrom. By faith of the life is meant believing in God; but to believe those things that are from God, and not to believe in God, is mere historical faith, which is not saving. Who that is a true priest and good pastor does not desire that men should live well? and who does not know that the faith of knowledges, obtained from hearsay, is not faith of the life, but historical faith?
[10] Faith of the life is the faith of charity, for charity is life.
But although the case is thus clear, yet I foresee that those who have confirmed themselves in the doctrine of faith alone and justification thereby, will not give it up, because of their connecting falsities with truths; for they teach truths when they teach from the Word, but they teach falsities when they teach from doctrine; and hence they confound those things by saying that the fruits of faith are the goods of life and that these follow from faith, and yet that the goods of life contribute nothing to salvation, but faith alone. Thus do they unite and disunite things; and when they unite them they teach truths, but only before the people, who do not know that they invert matters, and say these things from necessity, in order to make their doctrine agree with the Word; but when they disunite them they teach falsities, for they say that faith saves, and not the goods of charity, which are works, in this case not knowing that charity and faith act as one, and that charity consists in acting well and faith in believing well, and that to believe well without acting well is impossible, thus that there can be no faith without charity; then charity is the esse of faith, and its soul, hence that faith alone is faith without a soul, and thus a dead faith; and because such faith is not faith, therefore justification by it is a mere non-entity.
250. And open the door, signifies reception in the heart or the life. This is evident from the signification of "opening the door," as being to admit, for "door" signifies admission (See above, n. 208); but here "opening the door" signifies reception in the heart or the life, for it follows, "I will come in to him." It is said, "if he open the door," as if man opened it, when yet it is the Lord Himself who opens, as was said and shown just above n. 248. It is so said, however, because it so appears to man, by reason of the freedom given him by the Lord. Moreover, in the sense of the letter of the Word many things are said according to appearances; but those appearances are put off in heaven, where the internal or spiritual sense of the Word is. The sense of the letter of the Word is in many places according to appearances, in order that it may serve as a basis for the spiritual sense; otherwise it would have no basis or foundation. That many things in the Word are said according to appearances can be seen from this, that it is said in the Word that evil is from God, that wrath, anger, and revenge pertain to God, and other like things; when yet God does evil to no one, nor does any anger or revenge pertain to Him; for He is good itself and love itself; but because such is the appearance when man does evil and is punished, it is so said in the sense of the letter; but still in the spiritual sense of the Word the meaning is different. So is it with this "if man open the door."
[2] It shall moreover be explained what is meant by "opening the door," when this is said to be done by man, as here. The Lord is always present with good and truth in man, and strives to open his spiritual mind; this is the door which the Lord wishes to open, and to endow man with heavenly love and faith; for He says, "I stand at the door and knock." But of this endeavor or this perpetual desire of the Lord man has no perception; for he supposes that he does good from himself, and that this endeavor or this wish is in himself. It is sufficient then for man to acknowledge from the doctrine of the church that all good is from God, and nothing thereof from man. This is not perceived by man, in order that there may be reception by man, and by reception appropriation, for otherwise man cannot be reformed.
[3] This shows how much in error those in the doctrine of faith alone are in saying and believing that it is faith and not the good of life that saves, that is, that man is justified by faith alone, thus excluding man's application to receive. They know that man must examine himself, must see and acknowledge his evils, not only those of his works but also those of thought and intention, and that he must afterwards abstain from them and shun them and lead a new life, which must be a life of good; and that unless he does this there is no forgiveness for him, but damnation. This the doctors and leaders of the church teach when they preach from the Word, and this they teach everyone who comes to the Holy Supper; this they then teach as if from faith; but as soon as they go back and look to their doctrine of justification by faith alone they no longer believe these things, but say that all are led from evil to good by God after they have received faith; and some of them, that they may connect their principles of falsity with truths, say that after they have been justified by faith they are led by God to examine themselves, to confess their sins before God, to abstain from them, and so on. This, however, takes place with no one who believes in justification by faith alone, but it does take place with those who live a life of charity. By that life man is conjoined with heaven, but no man is so by faith alone. He who is conjoined with heaven by a life of charity is led by the Lord to see his evils, both the evils of thought and the evils of will. Man sees evils from good, because evils are contrary to good. But he who believes in salvation by faith alone says in heart, "I have faith, since I believe the things that are said; nothing condemns me; I have been justified;" and one who so believes can in no way be led by the Lord to examine himself and to repent of evils. Thus do they teach truths before the people, who from this believe that living well and believing well are meant by being justified by faith, neither do they look any deeper into the arcana of their doctrine. These are the ones who are saved; but the former are the ones who are condemned. That they are condemned they themselves might see if they were willing, for they believe from doctrine that the goods of life, which are works, contribute nothing to salvation, but faith alone; when yet works are abstaining from evils and living a new life, without which there is condemnation.
[4] That such preachings as are not from the arcana of their doctrine, and also the prayers received in the church teach this, can be seen from what is read before all the people who come to the altar to enjoy the Sacrament of the Supper, which shall be quoted here in the vernacular in which they are written [in English], as follows:
The way and means to be received as worthy partakers of that holy table is, first, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offenses to be such as are not only against God but also against your neighbors, then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offenses at God's hand; for otherwise the receiving of the holy communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, a hinderer or slanderer of His Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent you of your sins, or else come not to that holy table; lest after the taking of that holy sacrament the devil enter into you, as he entered into Judas, and fill you full of iniquities, and bring you to destruction both of body and soul.
Judge therefore yourselves, that ye be not judged of the Lord; repent ye truly for your sins past; have a lively and steadfast faith in Christ our Savior; amend your lives, and be in perfect charity with all men.
Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbors, and intend to live a new life, following the commandments of God, and walking from henceforth in His holy ways, draw near with faith, and take this holy sacrament to your comfort; and make your humble confession to Almighty God.
[5] From this it can now be seen that the doctors and leaders of the church know, and yet do not know, that this way, and not the way of faith apart from this, is the way to heaven; they know when they pray and preach before the people what is here quoted; but they do not know when they teach from their doctrine. The former way they call practical religion, but the latter the Christian religion; the former they believe to be for the simple, but the latter for the wise. But I am able to affirm that those who live according to the doctrine of faith alone and of justification by faith have no spiritual faith at all, and after the life in this world they come into damnation. But those who live according to the doctrine drawn from the above exhortations have spiritual faith, and after the life in the world come into heaven. This also perfectly agrees with the faith received throughout the Christian world, called the Athanasian Faith, in which are these words respecting the Lord:
At whose coming all men shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire: this is the catholic faith.
[6] That these things are in perfect agreement with the Word is evident from the following passages:
The Son of man shall come in the glory of His Father with His angels, and then he shall render unto everyone according to his works (Matthew 16:27).
They that have done good shall go forth unto the resurrection of life, but they that have done evil unto the resurrection of damnation (John 5:28, 29).
Blessed are the dead who die in the Lord; yea, saith the Spirit, that they may rest from their labors; their works do follow them (Revelation 14:13).
I will give unto each one of you according to his works (Revelation 2:23).
I saw the dead, small and great, stand before God; and books were opened; and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead who were in it, and death and hell gave up the dead that were in them, and they were judged everyone according to their works (Revelation 20:12, 13).
Behold, I come quickly, and My reward is with Me, to give everyone according to his works (Revelation 22:12).
In what is written to the seven churches it is said to each, "I know thy works." Thus:
To the angel of the Ephesian church write, These things saith He that holdeth the seven stars in His right hand, I know thy works (Revelation 2:1, 2).
To the angel of the Church of the Smyrneans write, These things saith the First and the Last, I know thy works (Revelation 2:8, 9).
To the angel of the church in Pergamum write, These things saith He that hath the sword, I know thy works (Revelation 2:12, 13).
To the angel of the church in Thyatira write, These things saith the Son of God, I know thy works and charity (Revelation 2:18, 19).
To the angel of the church of Sardis write, These things saith He that hath the seven spirits of God, I know thy works (Revelation 3:1).
To the angel of the church in Philadelphia write, These things saith the Holy, the True, I know thy works (Revelation 3:7, 8).
To the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true Witness, I know thy works (Revelation 3:14, 15).
In Jeremiah:
Requite 1them according to their work, and according to the doing of their hands (Jeremiah 25:14).
In the same:
Jehovah, whose eyes are open upon all the ways of men, to give every man according to his ways and according to the fruit of his doings (Jeremiah 32:19).
In Hosea:
And I will visit upon him his ways, and render his doings to him (Hosea 4:9).
In Zechariah:
Jehovah according to our ways and according to our doings doeth with us (Zechariah 1:6).
So in the following passages.
In John:
If ye know these things, blessed are ye if ye have done them (John 13:17).
In Luke:
Why call ye Me lord, and do not the things that I say (Luke 6:46).
In Matthew:
Whosoever doeth and teacheth, he shall be called great in the kingdom of the heavens (Matthew 5:19).
In the same:
Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. 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. Whosoever heareth My words and doeth them, I will liken him unto a prudent man. But whosoever heareth My words and doeth them not, I will liken him unto a foolish man (Matthew 7:19-27).
In the same:
He that was sown into the good earth, this is he that heareth the Word and understandeth, who beareth fruit and bringeth forth (Matthew 13:23).
These are they that were sown into the good earth who hear the Word and receive it, and bear fruit (Mark 4:20).
The seed that fell into the good earth are such as in a simple and good heart hear the Word, hold fast, and bring forth fruit (Luke 8:15).
When the Lord had said these things. He cried, saying, He that hath ears to hear let him hear (Matthew 13:9; Mark 4:9; Luke 8:8).
In Matthew:
Thou shalt love the Lord thy God with all thy heart and with all thy soul. This is the first and great commandment. The second is like unto this, Thou shalt love thy neighbor as thyself. On these two commandments hang the Law and the Prophets (Matthew 22:37-40).
"The Law and the Prophets" means the Word in its whole complex.
[7] That to love the Lord God is to obey His words or precepts He Himself teaches in John:
He that loveth Me keepeth My words; and My Father will love Him, and We will come unto him and make our abode with him. But he that loveth Me not keepeth not My words (John 14:21, 23-24).
Also in Matthew:
The Lord said to the goats who were on His left hand that they should go away into everlasting fire; and to the sheep who were on His right hand that they should go into eternal life (Matthew 25:31-46).
That "goats" are those who do not do the good things of charity, and "sheep" those who do, is clear from the words there; they both said that they did not know that doing good to the neighbor is doing it to the Lord; but they are taught at the day of judgment, if not before, that to do good is to love the Lord. "The five foolish virgins who had no oil in their lamps" also mean those who are in faith, and not in the good of charity; and "the five prudent virgins who had oil in their lamps" mean those who are in the good of charity also; for "lamp" signifies faith, and "oil" the good of charity:
It is said of them that the prudent virgins were admitted; but the others who said, Lord, Lord, open to us, received the answer, Verily, I say unto you, I know you not (Matthew 25:1-12).
That in the last time of the church there would be no faith in the Lord because no charity, was signified by:
Peter's denying the Lord thrice before the cock crew (Matthew 26:34, 69-74).
The like is signified by:
The Lord's saying to Peter, when Peter saw John following the Lord, What is that to thee, Peter? Follow thou Me, John; for Peter had said of John, What of this man? (John 21:21-22).
For "Peter" in a representative sense signifies faith, and "John" the good of charity; and because John signified the good of charity, therefore he reclined on the Lord's breast (John 21:20).
[8] That this good is what makes the church is signified by the Lord's words from the cross to John:
Jesus saw His mother, and the disciple whom He loved standing by; and He said unto His mother, Woman, behold thy son! And He said to the disciple, Behold thy mother! And from that hour that disciple took her unto himself (The Doctrine of the New Jerusalem 122; moreover, that there is no faith where there is no charity, see in the small work on The Last Judgment 33-39; and that man after death is such as his life was in the world, and not such as his faith was, see in the work on Heaven and Hell 470-484; also what charity is, and what faith is in its essence, see The Doctrine of the New Jerusalem 84-122.)
[9] From what has now been presented let it be considered whether having faith is anything else than living it; and whether living it is not merely knowing and thinking, but also willing and doing; for faith is not in man when it is only in his knowing and thinking, but when it is also in his willing and doing. Faith in man is the faith of the life, but faith not yet in man is the faith of the memory and of thought therefrom. The faith of the life means believing in God; but believing those things that are from God, and not believing in God, is historical faith, which is not saving. Who that is a true priest and good pastor does not wish that men should live aright; and who does not know that the faith of knowledges, based on what another has said, is not the faith of the life, but historical faith?
[10] Faith of the life is the faith of charity, for charity is life. But even though this be so, still I foresee that those who have confirmed themselves in the doctrine of faith alone and of justification by faith will not recede from it, because they connect falsities with truths; for they teach truths when they teach from the Word, but falsities when they teach from doctrine; and they therefore confound these things by saying that the fruits of faith are the goods of life, and that these follow from faith, and yet that the goods of life contribute nothing to salvation, but that faith alone saves. Thus they both join and separate the two; and when they join the two they teach truths, but only before the people, who do not know that they are inverting things, and that they say these things of necessity, in order that their doctrine may cohere with the Word; but when they separate the two they teach falsities, for they say that faith saves, and not the goods of charity which are works, not knowing then that charity and faith act as one, and that charity is acting well and faith is believing well, and that believing well apart from acting well is impossible; thus that there can be no faith apart from charity; as also that charity is the esse of faith and its soul; consequently faith alone is faith without a soul, thus a dead faith; and as such faith is not faith, so justification by such faith is a thing of naught.
Footnotes:
1. For "requite" the Hebrew has "I will requite."
250. "Et aperuerit ostium." - Quod significet receptionem corde seu vitam, constat ex significatione "aperire ostium", quod sit intromittere, per "ostium" enim significatur intromissio (videatur supra, n. 208); hic autem per "aperire ostium" significatur receptio corde seu vita, nam sequitur "et intrabo ad illum." Dicitur "si aperuerit ostium", sicut homo aperiret, cum tamen Ipse Dominus est qui aperit, secundum illa quae mox supra (n. 248) dicta et ostensa sunt; sed ita dicitur, quoniam ita apparet homini ex libero ei dato a Domino; et praeterea in sensu litterae Verbi plura secundum apparentias dicta sunt, sed apparentiae illae exuuntur in caelo ubi sensus internus seu spiritualis Verbi est. Sensus litterae Verbi in multis locis secundum apparentias est, ex causa ut serviat sensui Spirituali pro basi; alioqui non foret ei basis seu fundamentum. Quod plura in Verbo secundum apparentias dicta sint, constare potest solum ex eo, quod in Verbo dicatur quod malum sit a Deo, quod excandescentia, ira, et vindicta Deo sit, et similia alia; cum tamen Deus nemini malum faciat, nec Ipsi sit aliqua ira et vindicta; est enim ipsum Bonum et ipse Amor; sed quia ita apparet cum homo malum facit et punitur, ideo ill sensu litterae ita dicitur, sed usque hoc aliter in sensu Verbi spirituali intelligitur:
[2] simile est cum hoc, "si homo aperuerit ostium." Porro dicetur quid intelligitur per "aperire ostium", cum id dicitur fieri ab homine, ut hic; nempe, Dominus semper presens est cum bono et vero apud hominem, et conatur aperire ejus mentem spiritualem, quae est "ostium" quod Dominus aperire vult, et donare illum caelesti amore et fide; dicit enim, "Sto ad ostium et pulSo : sed hic conatus seu haec perpetua voluntas Domini non appercipitur ab homine; putat enim homo quod bonum faciat a se, et quod ille conatus seu illa voluntas sit in illo: satis est tunc quod agnoscat ex doctrina ecclesiae quod omne bonum sit a Deo et nihil ab homine. Quod non appercipiatur ab homine, est etiam causa, ut ab homine sit receptio, et per receptionem appropriatio; aliter enim homo non reformari potest.
[3] Patet itaque quantum errant illi qui in doctrina de sola fide sunt, in eo quod dicant et credant quod fides salvet et non bonum vitae, seu quod homo justificetur per solam fidem, excludendo sic applicationem ad recipiendum. Sciunt quod homo explorabit se ipsum, videbit et agnoscet sua mala, non modo operum sed etiam mala cogitationum et intentionum, et quod postea abstinebit ab illis et fugiet illa, ac novam vitam, quae vita boni erit, aget, et nisi hoc faciat quod nulla ei remissio, sed quod damnatio: hoc doctores et antistites praedicant cum ex Verbo, et hoc docent unumquemvis qui ad Sanctam Cenam accedit; hoc tunc docent sicut ex fide: sed ut primum redeunt et spectant ad doctrinam suam de justificatione per solam fidem, tunc non amplius illa credunt, dicentes quod omnes a malo ad bonum ducantur a Deo postquam fidem receperunt; et quidam, ut connectant principia falsi cum veris, dicunt, quod postquam per fidem justificati sunt etiam a Deo ducantur ad explorandum se, ad confitendum sua peccata coram Deo, ad abstinendum ab illis, et sic porro: verum hoc fit apud neminem qui credit justificationem per solam fidem, sed fit apud illos qui charitatis vitam agunt. Per hanc vitam conjungitur quisque caelo, at per illam nullus. Qui conjungitur caelo per vitam charitatis, is a Domino ducitur ad videndum sua mala, tam mala cogitationis quam voluntatis; homo a bono videt mala, quia mala bono sunt opposita. At qui salvationem per solam fidem credit, dicit corde, "Habeo fidem quia credo quae dicuntur, nihil me damnat, justificatus sum"; et qui ita credit, nullatenus duci potest a Domino ad explorandum se, et ad resipiscendum a malis. Ita docent vera coram populo, qui inde credit quod vivere bene et credere bene intelligatur per justificari per fidem, nec introspicit altius in arcana doctrinae eorum. Hi sunt qui salvantur, illi autem qui damnantur. Quod damnentur, ipsi videre possunt, si velint; credunt enim ex doctrina quod bona vitae, quae sunt opera, nihil ad salutem faciant, sed sola fides, cum tamen opera sunt abstinere a malis et novam vitam agere, et si non, quod damnatio.
[4] Quod praedicationes quae non sunt ex arcanis doctrinae eorum haec doceant, et quoque receptae in ecclesia preces, constare potest ex illis quae coram omni populo, qui accedit ad altare ad fruendum Sacramento Cenae, leguntur, quae hic adducentur in vernacula in qua sunt scriptae.
"The way and means to be received as worthy partakers of that Holy Table, is, first to examine your lives and conversations by the rule of God's commandments; and wherein soever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbors, then ye shall reconcile yourselves unto them, being ready to make restitution and satisfaction according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God's hand: for otherwise the receiving of the Holy Communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, a hinderer or slanderer of His Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table; lest after the taking of that Holy Sacrament the devil enter into you, as he entered into Judas, and fill you full of iniquities, and bring you to destruction both of body and soul. .... ....
"Judge therefore yourselves, that ye be not judged of the Lord; repent ye truly for your sins past; have a lively and steadfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men. .... ....
"Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to live a new life following the commandments of God, and walking from henceforth in His holy ways; draw near with faith, and take this Holy Sacrament to your comfort, and make your humble confession to Almighty God."
[5] Ex his nunc videri potest quod doctores et antistites ecclesiae sciant, et non sciant, quod haec via sit via ad caelum, et non via fidei absque illa: sciunt cum illa quae allata sunt coram populo orant et praedicant, sed non sciunt cum ex doctrina sua docent. Illam viam vocant Religionem practicam, hanc autem Religionem Christianam; sed hanc credunt esse pro sapientibus, illam autem pro simplicibus. Verum asseverare possum quod qui vivunt secundum doctrinam de sola fide et de justificatione per illam, prorsus nullam fidem spiritualem habeant, et quod post vitam in mundo in damnationem veniant; at qui vivunt secundum doctrinam ex orationibus illis allatam, quod fidem spiritualem habeant, et quod post vitam in mundo in caelum veniant; quod etiam prorsus consentit cum Fide in universo Christiano orbe recepta, quae Athanasiana Fides vocatur ubi haec de Domino,
"At whose coming all men shall give account for their own works; and they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire: this is the Catholic faith."
[6] Quae quod prorsus consentanea sint Verbo, patet a sequentibus his locis:
"Venturus est Filius hominis in gloria Patris sui cum angelis suis, et tunc reddet unicuique secundum opera ejus" (Matthaeus 16:27);
"Qui bona fecerunt, exibunt in resurrectionem vitae, qui vero mala fecerunt in resurrectionem condemnationis" (Johannes 5:28, 29);
"Beati mortui qui in Domino moriuntur; immo dicit Spiritus ut requiescant ex laboribus suis, opera illorum sequuntur illos" (Apoc. 14:13 1
);
"Ego dabo unicuique vestrum secundum opera sua" (Apocalypsis 2:23);
"Vidi mortuos parvos et magnos stantes coram Deo, et libri aperti sunt, .... et judicati sunt mortui juxta ea quae scripta sunt in libris secundum opera eorum: dedit mare eos qui in eo mortui sunt, ac mors et infernus dedit illos qui in iis sunt (mortuos), et judicati sunt quilibet secundum opera illorum" ( 2
Apoc. 20:12, 13);
"Ecce venio (cito), et merces mea Mecum, ut dem unicuivis secundum opera ejus" (Apocalypsis 22:12).
In scriptis ad septem Ecclesias dicitur ad unamquamvis, "Novi opera tua": ut,
"Angelo Ephesinae Ecclesiae scribe, Haec dicit qui tenet septem stellas in dextra sua, .... Novi opera tua" (Apocalypsis 2:1, 2);
"Angelo Ecclesiae Smyrnaeorum scribe, Haec dicit Primus et Ultimus, .... Novi opera tua" ( 3
"Angelo in Pergamo Ecclesiae scribe, Haec dicit habens romphaeam, .... Novi opera tua" (vers. 12, 13 4
):
"Angelo in Thyatiris Ecclesiae scribe, Haec dicit Filius Dei, .... Novi opera tua et charitatem" ((vers.) 18, 19, 19);
"Angelo in Sardibus Ecclesiae scribe, Haec dicit habens septem spiritus Dei, .... Novi opera tua" (cap. 3:1);
"Angelo Philadelphiensis Ecclesiae scribe, Haec dicit Sanctus et Verus, .... Novi opera tua" (vers. 7, 8);
"Angelo Laodicensium Ecclesiae scribe, Haec dicit Amen, Testis fidelis et verus, .... Novi opera tua" (vers. 14, 15):
apud Jeremiam,
" 5
Retribuam illis juxta opus illorum, et juxta factum manuum illorum" (25:14):
apud eundem,
Jehovah, "cujus oculi aperti sunt super omnes vias hominum, ad dandum cuivis secundum vias ejus, et secundum fructum operum ejus" (32:19):
apud Hoscheam,
"Visitabo super vias ejus, et opera ejus retribuam illi" (4:9 6
):
apud Sachariam,
"Jehovah.... juxta vias nostras, juxta opera nostra facit nobiscum" (1:6).
Praeterea etiam in sequentibus:
Apud Johannem,
"Si hoc scitis, beati estis si feceritis illa" (13:17):
apud Lucam,
"Quid vocatis Me Domine, et non facitis quae dico?" (6:46):
apud Matthaeum,
"Qui facit et docet, magnus vocabitur in regno caelorum" (5:19 7
);
apud eundem,
"Omnis arbor 8
quae non fert fructum bonum, exscindetur et in ignem conjicietur;.... non quisquis dicit Mihi, Domine, [Domine,] intrabit in regnum caelorum, sed qui facit voluntatem Patris mei qui est in caelis. .... .Qui audit verba mea et facit illa, comparabo viro prudenti;.... qui autem audit verba mea et non facit illa, comparabo viro stulto" (7:19-27).
Apud eundem,
"Qui in terram bonam seminatus est, hic est qui verbum audit et intelligit, qui fructum fert et facit" (13:23);
(Apud Marcum, "Hi sunt qui in terram bonam seminati sunt, qui audiunt verbum et recipiunt, et fructum ferunt", (4:20 9
;)
(Apud Lucam, "Semen quod in terram bonam cecidit, sunt qui corde simplici et bono audiunt verbum, retinent, et fructum faciunt", 8:15):
Cum Dominus illa dixit, clamavit dicens, "Qui habet aures ad audiendum audiat" (Matthaeus 13:9; Marc. 4:9 10
Luca 8:8).
Apud Matthaeum,
"Amabis Dominum Deum [tuum] ex toto corde tuo, et ex tota anima tua.... ; illud est primum et magnum mandatum; secundum simile est huic, Amabis proximum tuum ut te ipsum: ex his duobus mandatis pendent Lex et Prophetae" (22:37-40);
"Lex et Prophetae" sunt Verbum in omni complexu.
[7] Quod "amare Dominum Deum", sit facere verba seu praecepta Ipsius, Ipse docet apud Johannem,
"Qui amat Me, Verba mea servat, et Pater meus amabit eum, et ad eum veniemus, et mansionem apud illum faciemus; qui vero non amat Me, Verba mea non servat" (14:21, 23, 24);
et quoque apud Matthaeum,
Dominus dixit ad hircos qui erant a sinistris, quod abirent in ignem aeternum; et ad oves quae erant a dextris, quod irent in vitam aeternam (25:31-46);
quod "hirci" sint qui non faciunt bona charitatis, et quod "oves" qui faciunt, patet a verbis ibi: ambo dixerunt quod nesciverint quod facere bonum proximo sit facere Domino; sed instruuntur, si non prius usque die judicii, quod facere bonum sit amare Dominum. Per "quinque virgines fatuas quae non habebant oleum in lampadibus", etiam intelliguntur illi qui in fide sunt et non in bono charitatis; et per "quinque virgines prudentes quae oleum habebant in lampadibus", intelliguntur qui etiam in bono charitatis sunt ("lampas" enim significat fidem, et "oleum" bonum charitatis);
De his dicitur quod "intromissi sint": de illis autem dicentibus "Domine, Domine, aperi nobis", quod responsum tulerint, "Amen dico vobis, non novi vos" (Matthaeus 25:1-12).
Quod ultimo tempore ecclesiae nulla esset fides in Dominum quia non charitas, significatum est per
Quod Petrus ter abnegaverit Dominum, antequam gallus cecinit (Matthaeus 26:34, 69-74).
Simile significatum est per
Quod Dominus dixerit ad Petrum, cum Petrus videret Johannem sequi Dominum, "Quid ad te" Petre? "Tu sequere Me", Johannes; Petrus enim dixit de Johanne, "Hic quid?" (Johannes 21:21, 22);
"Petrus" enim in sensu repraesentativo significat fidem, et "Johannes" bonum charitatis: et quia "Johannes" significabat bonum charitatis,
ideo ille accubuit ad pectus Domini (Johannes 21:20).
[8] Quod id bonum faciat ecclesiam, significatur per verba Domini e cruce ad Johannem,
"Jesus vidit matrem suam, et discipulum quem amabat, qui adstabat; et dixit matri suae, Mulier, ecce filius tuus; et dixit discipulo, Ecce mater tua: et ex illa hora accepit illam discipulus ille ad se" (Johannes 19:26, 27);
per "matrem" et per "mulierem" ibi intelligitur ecclesia, et per "Johannem" bonum charitatis; et sic per illa verba, quod ecclesia erit ubi bonum charitatis. (Sed haec amplius explicata videantur in locis citatis in Doctrina Novae Hierosolymae, n. 122; et praeterea quod non fides sit ubi non charitas, in opusculo De Ultimo Judicio 33-39; et quod homo sit post mortem qualis ejus vita fuit in mundo, et non qualis ejus fides, in opere De Caelo et Inferno 470-484; et quid charitas et quid fides in sua essentia, in Doctrina Novae Hierosolymae, n. 84-122.)
[9] Ex his nunc adductis expende num fidem habere sit aliud quam vivere illam, et vivere illam non est solum scire et cogitare, sed etiam velle et facere; fides enim non est in homine dum solum est in ejus scire et cogitare, sed cum etiam est in ejus velle et facere; fides in homine est fides vitae, fides autem nondum in homine est fides memoriae et inde cogitationis: fides vitae intelligitur per credere in Deum; credere autem illa quae a Deo, et non credere in Deum, est fides historica, quae non est salvans. Quis est qui verus sacerdos et bonus pastor qui non vult ut homines bene vivant, et qui non scit quod fides cognitionum quia alius dixit non sit fides vitae sed fides historica?
[10] Fides vitae est fides charitatis, nam charitas est vita. Sed tametsi ita est, usque praevideo quod illi qui se confirmaverunt in doctrina de sola fide et de justificatione per illam, non 11
recedent ab ea, ex causa quia connectunt falsa veris; docent enim vera cum ex Verbo, at docent falsa cum ex doctrina, ac inde confundunt illa per quod dicant quod fructus fidei sint bona vitae, et quod haec sequantur ex fide, et tamen quod bona vitae nihil ad salutem faciant, sed sola fides: ita conjungunt et separant; et cum conjungunt docent vera, sed coram populo qui non scit quod invertant, et quod haec dicant ex necessitate ut cohaereat doctrina eorum cum Verbo; at cum separant docent falsa, nam dicunt fidem salvare et non charitatis bona quae sunt opera, tunc non scientes quod charitas et fides unum agant, et quod charitas sit agere bene et fides credere bene, et credere bene absque agere bene impossibile sit, ita nulla fides absque charitate; tum quod charitas sit esse fidei et anima ejus: quare sola fides est fides absque anima, ita fides mortua; et quia haec fides non est fides, inde justificatio per illam est res nihili.
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