885# “若有人拜兽和兽像”表示以免他们承认与生活分离之信的宗教说服或宗教及其教义。这从“兽”、“拜”和“兽像”的含义清楚可知：“兽”是指与生活分离之信的宗教说服或宗教(对此，我们稍后会提到)；“拜”是指承认并相信(参看AE790a,805a,821a节)；“兽像”是指这种宗教的教义，以及规定的条例，即：只可以或要完全教导和相信这些事(参看AE827a节)。不可敬拜的兽和兽像是指从海里上来的兽，前一章(启示录13:1)论述了这兽，它表示来自属世人、确认信仰与生活分离的推理(对此，参看AE774节)。所指的，是这兽，这一点从启示录13:14明显看出来；但被看到从地里上来的另一只兽表示来自圣言、支持这种分离的确认(参看AE815a节)。他们之所以不可拜前一只兽及其像，那些拜它们的人“要被火与硫磺折磨”，是因为除了来自属世人的推理外，所引用的用来证明信与善行分离的圣言经文不会植入虚假和邪恶；这种事只有通过运用推理才能做到，因为歪曲这些经文的，是推理。事实上，若没有来自属世人的推理，在圣言中，没有什么东西能被歪曲。前面许多地方已经说明，推理是如何歪曲圣言的。
情况就是这样，这一点尤其从那些将唯信当作得救的基本手段来接受的教会很清楚地看出来，因为那些出于其教义，并由此出于圣言来教导的人，其教导的方式完全不同于那些出于圣言，没有同时出于其教义来教导之人的。那些出于其教义，并由此出于圣言来教导的人歪曲圣言的一切；而那些出于圣言，没有同时出于其教义教导的人没有歪曲圣言。原因在于，教义充满推理，尽管它们似乎不是推理；而圣言是没有推理的。这就是为何在这些教会中，有许多人教导与生活结合的信，并与信结合的生活；而其他人却教导与生活分离的信。这后一种事是出于教义来教导的有学问的人所做的，而前一种事是出于圣言来教导的有学问的人和没有学问的人所做的；因此，他们走的是相反的路。然而，这也是捍卫该教义的人所允许的；原因在于，圣言明确教导生活，以及与生活一致的信；头脑简单的人只能照着圣言的明确意义来接受教导。有些人也允许这样，是因为他们无法公开抵制真理；真理是以未知或秘密的方式来运作和说服的，因为真理从天上流入到每个人那里，而接受它的，是那些没有过邪恶生活的人；他们从童年时期就没有，后来也没有出于对自己的卓越知识，或比其他人更有学问的骄傲而确认唯信的教义，尤其确认他们将卓越知识或学问置于其中的唯信称义的信条。然而，当这些人从其他人那里听到来自圣言、支持生活的证据时，他们心里想的仍旧不同；因为他们认为唯信包括作为本身，根据称义的信条，这两者是结合在一起的；尽管如许多人所教导的，这个信条更倾向于将作为与信仰分离，而不是将作为与信仰结合起来。事实上，只要作为里面有什么东西来自人或人的意愿，它甚至认为这些作为没有称义的价值而把它们搁置一边。
在接受唯信的教会中，来自圣言的教导和来自教义的教导是完全不同的，这一点可通过许多例子来证明，如在圣公会和路德教会。众所周知，圣公会的教义教导唯信，牧师们娴熟、巧妙、优雅或雄辩地将作为人为地添加到信上，就好像它们储存在信中；他们从信中感知或看到某种努力，就好像是对行善的一种情感；这尤其适用于那些因唯信而称义到第三或第四种程度的人。此外，该教义还教导，唯信的运作还没有发展到这种程度的人也能得救，因为生活的良善就隐藏在信中，就像生产的能力隐藏在果实的种子里一样。前面在解释第12和13章时已经说明，这些东西都是夸耀和吹嘘卓越知识和聪明才智的心智的产物。为说明在圣公会，当他们出于圣言，没有同时出于教义来教导时，教导完全不同，我要在此引用圣公会在每个圣日所教导，并被那些遵守圣餐的人所阅读的内容作为证据；内容如下：“附之的方法和途径是，按照神诫命的规则，首先要检查自己的生活和交谈；无论你们在哪里感觉自己冒犯了，要么通过意愿、话语，要么通过行为冒犯了，就在那里哀叹自己的罪恶，完全怀着纠正生活的目的而向全能的神忏悔。你们若觉得自己的冒犯是不仅得罪神，还得罪邻舍的那种，就要与他们和解，准备好为你们对他人所造成的伤害和错误而竭尽全力地作出赔偿和补偿；同样准备好饶恕得罪你们的人，就像你们愿自己的过犯在神手里蒙饶恕一样；否则，领受圣餐只会增加你的诅咒。因此，你们当中若有人亵渎神，阻碍或诽谤祂的圣言，通奸，或怀有恶意，或嫉妒，或犯下其它任何严重罪行，就请你悔改你的罪，否则不要到圣桌前；免得领受圣礼之后，魔鬼进入你，就像进入犹大一样，使你充满一切的罪孽，将你的身体和灵魂尽都毁灭。”此处甚至没有提到信，只教导了作为，因为它们来自圣言，而不是来自教义。
此外，在每年的某些节日，《亚他那修信经》经常在圣公会的人们面前被阅读；因为它作为公会的著作，已经在所有基督教会中被视为三位一体的共同教义；关于主和祂所施行的最后审判，该信经如此教导：“万人必供认所行之事。行善者必入永生，作恶者必入永火。此乃大公教会信仰，人除非笃实相信，必不能得救。”现在请想一想，反思并检查一下，那些出于教义如此巧妙地讲道，或相信类似东西的人是不是没有把上述事物包括在信中，就像隐藏在它里面一样？由于他们认为作为不会称义，没有人能凭自己实行本为良善的良善，人所行的良善本身是功德，所以他们放弃实行，而是相信，他们必因储存或隐藏在唯信，也就是与善行分离之信中的生命而得救。但我可以证明，那些如此相信，同时如此生活的人都会下地狱。相反，那些照着包含在为圣餐所预备的劝诫中的训词，又照着刚才从《亚他那修信经》中所引用的内容生活的人都会上天堂。此外，后者有信，而前者没有，无论他们怎么朝相反的方向想。之所以说那些出于教义相信，同时生活的人，是因为有许多人，尤其头脑简单的人出于教义相信，同时却没有照着教义生活；这些人得救了。
路德教会的情况也一样。在那里，那些出于教义教导的人和那些出于圣言教导的人也走在相反的方向上。在唯信和唯信称义方面，那些出于教义教导的人，其教导的方式与圣公会的完全相同；他们都将作为与得救的手段分离，认为作为不是良善，而是邀功的，因而不能称义，因为它们来自人，从而把它们搁置一边。但当他们出于圣言教导时，他们也教导作为，这可从为全体成员所写，因而被插在诗篇的所有书籍中，被称为《不悔改之路上的障碍或绊脚石》的内容中看出来，其中出现了这些话：“神的神圣旨意和明确的诫命是，那些相信的人应履行善行，当它们是为了公义的原因，瞄准一个真正的目的，尤其为了神的荣耀和邻舍的功用而行的时，神就会为了基督的缘故而接受它们；事实上，神会出于纯粹的怜悯赏赐它们；因此，人因他所行的一切良善都有报答。因为神将赞美、荣誉和永恒的祝福赐给那些耐心通过作为努力获得永生的人。因此，神也专心关注人的作为，如在论述最后审判的地方，祂写信给亚洲七个教会和所有人时所说明的那样。为此，使徒保罗用这些劝诫来劝勉行善，说：
我们行善不要厌倦，若不间断，到了适当的时节，我们必收割良善。(加拉太书6:9)
因此，那些富有善行的人由此说明他们也富有信，因为当信是活的时，它通过仁作工。是的，唯独称义的信从不独居，也不是分离的，而是带来善行，就像一棵好树结好果子，太阳发出光，火发出热，水带来水分一样。”由此可见，在这些教会中，出于教义，并由此出于圣言来教导是一回事，出于圣言，没有同时出于教义来教导是另一回事；“拜兽和兽像的”是指那些出于教义来教导，同时也出于教义来生活的人；现在启14:9–11论述的是，正是这些人。而启14:12中“圣徒的忍耐就在此；守神诫命，和耶稣信仰的也在此”这句话所论到的人，是指那些出于圣言来教导和生活的人。
885. If any one worship the beast and his image. That this signifies lest they acknowledge the religious persuasion concerning faith separated from life, and the doctrine thereof, is evident from the signification of the beast, as denoting the religious persuasion that holds faith separated from life, of which we shall speak presently; and from the signification of worshipping, as denoting to acknowledge and believe, concerning which see above (n. 790, 805, 821); and from the signification of his image, as denoting the doctrine of that religion, and the prescribed ordinance that such things should be fully taught and believed; concerning which see above (n. 827). By the beast and his image which they were not to worship, is meant the beast which ascended out of the sea, treated of in the preceding chapter (verse 1), by which are signified reasonings from the natural man, confirming the separation of faith from life; concerning which see above (n. 774). That this beast is meant, is evident from verse 14 of the preceding chapter; but by the other beast which was seen ascending out of the earth, are signified confirmations from the Word in favour of that separation; concerning which see above (n. 815).
The reason why they were not to worship the first beast and his image, and why those who worship them shall be tormented with fire and sulphur is, that the passages of the Word adduced to prove the separation of faith from good works do not, apart from the reasoning of the natural man, implant falsity and evil. This, however, is done by the use of reasoning; for reasoning falsifies these passages. For nothing in the Word can be falsified without reasoning from the natural man. How reasoning has falsified the Word has been shown above, in many places.
[2] That this is the case is quite evident in those churches where faith alone is accepted as the essential means of salvation, because those who teach from their doctrine, and thence from the Word, do so quite differently from those who teach from the Word, and not from their doctrine. Those who teach from their doctrine, and thence from the Word, falsify everything in the Word; but those who teach from the Word, and not from their doctrine, do not falsify it. The reason is, the doctrine is permeated with reasoning, although this does not appear to be the case; but the Word is free from this. This is why there are many, in those churches, who teach a faith conjoined to life, and life conjoined to faith; but others who teach faith separated from life. The learned who teach from doctrine do the latter, but the learned and unlearned who teach from the Word do the former; thus they are contrary to each other. Nevertheless this is also permitted by the defenders of the doctrine, the reason being that the Word clearly teaches life, and a faith according to life; and also because the simple-minded can be taught only according to the sense of the Word as it presents itself to them; some, also, because they cannot openly resist the truth; for the truth secretly operates and persuades. For it inflows out of heaven with every one, and is received by those who do not live wickedly, and who have not from their childhood, and afterwards from pride in their superior knowledge confirmed themselves in the doctrine of faith alone, especially the dogma of justification by means of it, in which they place the glory of superior knowledge. These however, still think differently in heart, when they hear from other proofs from the Word in favour of life; for they suppose that faith alone contains work in itself, and that these are conjoined, according to the dogma of justification; although, as taught by many, it rather separates works from faith than conjoins them with faith - in fact, it puts them aside as having no justifying value, so far as there is any thing from man, or from his will.
[3] That in the churches where faith alone is accepted, those who teach from the Word do so in a way altogether different from those who teach from doctrine, may be proved by many examples in the Anglican and Lutheran churches. It is known that the doctrine of the Anglican church teaches faith alone, and that the preachers artificially, ingeniously, and eloquently add to it works, as being stored up in faith; and that from faith they see a certain kind of effort, like an affection for doing good, especially those who have been justified by faith alone to the third or fourth degree; and that those with whom faith alone has not advanced in its operation to that degree, are nevertheless saved, because in faith the good of life lies hidden, as in the seed of fruit there is the power of production. But that these things spring from a mind that is boastful of having superior knowledge and ingenuity was shown above in the explanations of chapters xii. and xiii.
To show that, in the Anglican Church, they teach quite differently while they teach from the Word and not from doctrine, I will here adduce, as proof, what is taught in that Church on every holy day, and read by those who observe the Holy Supper; which is as follows: "The way and means thereto 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 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 all iniquities, and bring you to destruction both of body and soul."
Here faith is not even named, but works only are taught, because they are from the Word, and not from doctrine.
[4] The Athanasian faith also, which is frequently read in presence of the people in that church every year upon certain Feasts, and has been received, because from a Council, as the common doctrine concerning the Trinity, in all Christian churches, teaches thus concerning the Lord, and concerning the Last Judgment by Him:- 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; which except a man believe faithfully, he cannot be saved.
Attend now, reflect, and examine, whether those who preach so ingeniously from doctrine, or believe things similar, do not include the above things in faith, as being stored up in it? And because they believe that works do not justify, and that no one can do good of himself that is good, and that good done from man has in itself merit; therefore they omit to do, and believe that they shall be saved by the life stored up in faith alone, that is, in a faith separated from good works. But I can testify that those who thus believe, and also thus live, all come into hell. Those, on the contrary, who live according to the precepts contained in the exhortation preparatory to the Holy Supper, and according to what is adduced above from the Athanasian faith, come into heaven. The latter, also, have faith, but the former have not, whatever they may think to the contrary. It is said, those who believe, and also live from doctrine, because there are many, especially the more simple-minded, who believe from doctrine, but who do not so live; and these are saved.
[5] The case is similar in the Lutheran Church. There, also, those who teach from doctrine, and those who teach from the Word, proceed in contrary directions. Those who teach from doctrine, teach exactly in the same way as the Anglican Church does, concerning faith alone, and concerning justification by it; and then they separate and set aside works from being a means of salvation, as not good, and as merit-seeking, and thence not justifying, because from man. But when they teach from the Word, then also do they teach works; as is evident from the things found written for the general body, and which are therefore inserted in all the books of the Psalms, and are called "Hindrances in the Way of the Impenitent," where the following words occur: "The holy will of God and His manifest command, is, that those who believe should perform good works, which, when they are done for just causes, and aim at a true end, especially such as are done for the sake of God's glory and the use of man's neighbour, are then acceptable to God for the sake of Christ, indeed, out of pure mercy He rewards them; so that man, for every good which he does, has recompense. For God gives praise and honour, and eternal blessedness, to those who, in patience, strive to attain eternal life by means of works. Wherefore also God so intensely looks at the works of men, as He hath showed in His address to the Seven Churches in Asia, and to all men, where the Last Judgment is treated of. And on this account the Apostle Paul useth these admonitions to exhort his hearers to good works, saying, Let us not be weary in well-doing, because in due season we shall reap, good without intermission. Wherefore those who are rich in good works, show thereby that they are rich in faith, since while faith is living, it worketh by charity. Yea, faith, which alone justifies, never is alone and separate, but brings with it good works, as a good tree, good fruit; the sun, light; fire, heat; and water, moisture."
From these things it is now evident, that in those churches one thing is from doctrine and thence from the Word, and another from the Word, when not at the same time from doctrine; and that those who teach, and also live, from doctrine, are meant by those who adore the beast and his image. It is these who are now treated of in verses 9, 10, 11. And those who teach and live from the Word, are meant by those of whom it is said in the 12th verse following: "Here is the patience of the saints; here are those who keep the commandments of God, and the faith of Jesus."
885. If anyone hath adored the beast and his image, signifies lest they acknowledge the religion of faith separated from life and its doctrine. This is evident from the signification of "the beast," as being the religion of faith separated from life (of which presently); also from the signification of "to adore," as being to acknowledge and believe (See above, n. 815). They were not to adore the former beast and his image, and those that did adore them "should be tormented with fire and brimstone," since passages of the Word cited to prove the separation of faith from good works, apart from reasonings from the natural man, do not implant falsity and evil, but this is done only by reasonings, for reasonings are what falsify these, and without reasonings from the natural man nothing in the Word can be falsified. How reasonings have falsified the Word has been shown above in many places.
[2] That this is so can be seen especially in the churches where faith alone is accepted as the essential means of salvation, in that those who teach from their doctrine and thence from the Word teach in a wholly different way from those who teach from the Word and not at the same time from their doctrine. Those who teach from their doctrine and thence from the Word falsify all things of the Word; but those who teach from the Word and not at the same time from their doctrine do not falsify it, and for the reason that the doctrine is full of reasonings, although they do not seem to be reasonings, while the Word is free from reasonings. Therefore many in those churches teach faith conjoined to life, and life conjoined to faith; but others teach faith separated from the life. This latter is done by the learned who teach from doctrine, but the former by the learned and unlearned who teach from the Word. Thus they go in opposite ways; and yet this is permitted by the defenders of the doctrine for the reason that the Word plainly teaches life and a faith according to life, and the simple-minded cannot be taught otherwise than according to the obvious sense of the Word. And some permit it because they cannot openly resist the truth; for truth operates and persuades in unknown ways, flowing in from heaven with everyone; and those receive it who do not live in evil, and who have not from childhood and from pride in being more learned than others confirmed themselves in the doctrine of faith alone, especially in the dogma of justification by it, in which they place the glory of superior learning. Nevertheless, these think otherwise in heart when they hear from others confirmations from the Word in favor of life; for they think that faith alone includes works in itself, and that the two are conjoined, according to the dogma of justification; although this dogma, as it is taught by many, separates works from faith more than it conjoins them with faith; it even sets them aside as not justifying so far as there is anything in them from man or from his will.
[3] That in the churches where faith alone is accepted, the teaching that is from the Word and the teaching that is from doctrine are wholly different, can be confirmed by many instances; as in the Anglican Church and in the Lutheran Church. It is known that the doctrine of the Anglican Church teaches faith alone, and that the preachers skillfully, ingeniously, and gracefully join works to faith, as if they were stored up in it; and they perceive a kind of endeavor from faith, like an affection for doing good. This is especially true of those who have been justified by faith alone to the third or fourth degree. It teaches, moreover, that those whose faith alone has not been efficacious to that degree are nevertheless saved, because the good of life lies hidden in faith, as the ability to bring forth lies hidden in the seed of fruit. But it has been shown above in the explanations of the twelfth and thirteenth chapters that these things are the offspring of a mind glorying and boasting in superior learning and ingenuity. To show that in the Anglican Church when they teach from the Word and not at the same time from doctrine the teaching is wholly different, I will here quote in proof what is taught in that church on every feast day, and is read by those who come to the Holy Supper. It is as follows: "The way and means thereto 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 neighbor, 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, an 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 the holy table; lest after the taking of that holy sacrament the devil enter into you, as he entered into Judas, and fill you with all iniquities, and bring you to destruction both of body and soul." Here faith is not even named, but works only are taught, because all this is from the Word, and not at the same time from doctrine.
[4] Moreover, the Athanasian faith, which is frequently read in the presence of the people in that church every year on feast days, and which, because it is the work of a council, has been accepted in all Christian churches as the common doctrine concerning the trinity, teaches thus respecting the Lord and the Last Judgment by Him: "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, which except a man believe faithfully he cannot be saved." Now consider, reflect, and examine, whether those who preach so ingeniously from doctrine, or who believe the same, do not include the above things in faith, as concealed in it. And as they believe that works do not justify, and that no one can do any good that is good from himself, and that good done by man has in itself merit, they give up doing, and believe that they are saved by the life concealed in faith alone, that is, in faith separated from good works. But I can testify that those who so believe and at the same time so live all come into hell. But those who live according to the precepts contained in the exhortation preparatory to the Holy Supper, and according to what has just been quoted from the Athanasian faith, come into heaven. Moreover, these have faith; but the others do not, whatever they may think to the contrary. It is said, those who believe and at the same time live from doctrine; for there are many, especially the more simple-minded, who believe from doctrine, but who do not at the same time live according to the doctrine; and these are saved.
[5] It is the same in the Lutheran Church. There, too, those who teach from doctrine and those who teach from the Word go in opposite directions. Those who teach from doctrine teach in precisely the same way as in the Anglican Church respecting faith alone and justification by it; and they separate works from the means of salvation, and set them aside as not good and as meritorious, and thus not justifying, because they are from man. But when they teach from the Word they also teach works, as can be seen from things written that are set forth for the general body, and are therefore inserted in all the Psalm books, and are called "Hindrances to the Impenitent, " 1where the following words occur: "The holy will of God and His manifest command is, that those who believe should perform good works, and when these are done for just causes, and aim at a true end, especially such as are done for the sake of God's glory and the use of the neighbor, they are acceptable to God for Christ's sake; yea, out of pure mercy He rewards them; so that man has recompense for every good that he does. For God gives praise and honor and eternal blessedness to those who in patience strive through works to attain to eternal life. Wherefore God looks attentively to the works of men, as He has shown in His address to the seven churches in Asia, and to all men, where the Last Judgment is treated of. And on this account the apostle Paul uses these admonitions to exhort his hearers to good works, saying, Let us not be weary in well-doing, for in due season we shall reap it without ceasing' (Galatians 6:9). Therefore those who are rich in good works show thereby that they are rich in faith, since while faith is living it works by charity. Yea, faith which alone justifies never abides alone and separate, but brings with it good works, as a good tree does good fruit, the sun light, the fire heat, and the water moisture." From all this it can be seen that in those churches the teaching from doctrine and thus from the Word is one thing, and the teaching from the Word and not at the same time from doctrine is another thing; and that those who teach and at the same time live from doctrine are meant by those who "adore the beast and his image" (here treated of in verses 9-11); and that those who teach and live from the Word are meant by those of whom it is said in the twelfth verse (Revelation 14:12), "Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus."
Footnotes:
1. Obotfardigas forhinder. This appendix was omitted in the revision of the Psalm-book made in 1819.
885. "Si quis bestiam adoraverit, et imaginem ejus." Quod significet ne agnoscant religiosum de fide separata a vita et doctrinam ejus, constat ex significatione "bestiae", quod sit religiosum de fide separata a vita (de qua Sequitur); ex significatione "adorare", quod sit agnoscere et credere (de qua supra, n. 790 [a] 805 [a] 821 [a]); et ex significatione "imaginis ejus", quod sit doctrina illius religiosi, et ordinatio statuta quod prorsus talia docerentur et crederentur (de qua supra, n. 827 [a]). Per "bestiam", quam et cujus imaginem non adorabunt, intelligitur "bestia quae ascendebat ex mari" (de qua in capita praecedente, vers. 1), per quam significantur ratiocinia e naturali homine confirmantia separationem fidei a vita (de qua supra, n. 774); quod illa bestia intelligatur, patet a praecedentis capitis versu 14; per alteram autem "bestiam", quae visa est "ascendere e terra", significantur confirmationes ex Verbo pro separatione illa (de qua supra, n. 815 [a]). Quod priorem "bestiam et ejus imaginem non adorarent", et quod, qui adorarent, "cruciarentur igne et sulphure", est quia loca Verbi pro confirmanda separatione fidei a bonis operibus, adducta, absque ratiociniis ex naturali homine, non falsum et malum implantant, sed ex ratiociniis, nam ratiocinia falsificant illa; nihil enim quod in Verbo est, absque ratiociniis e naturali homine, falsificari potest; quomodo ratiocinia falsificaverunt Verbum, supra multis ostensum est.
[2] Quod ita sit, imprimis constare potest in ecclesiis in quibus sola fides pro essentiali medio salutis recepta est, quod prorsus aliter doceant qui ex sua doctrina et inde ex Verbo, et aliter qui ex Verbo et non simul ex sua doctrina. Qui ex sua doctrina et inde ex Verbo docent, illi falsificant omnia Verbi; at qui ex Verbo et non simul ex sua doctrina, illi non falsificant: causa est, quia doctrina plena est ratiociniis, tametsi ratiocinia non ita apparent, sed Verbum absque ratiociniis est: inde est quod a multis in illis ecclesiis doceatur fides conjuncta vitae, et vita conjuncta fidei; ab aliis autem fides separata a vita; hoc fit ab eruditis qui docent ex doctrina, illud ab eruditis et non eruditis qui docent ex Verbo; sic in contrarium eunt: sed usque defensores doctrinae etiam id permittunt, verum ex causa quia Verbum manifeste docet vitam ac fidem secundum vitam, et quia simplices non aliter doceri possunt quam secundum sensum Verbi exstantem; et quidam quia ipsi veritati non aperte resistere possunt, veritas enim latenter operatur et persuadet, nam e caelo apud unumquemvis influit, ac recipitur ab illis qui non male vivunt, et qui non multis confirmaverunt solam fidem ex pueritia, et tunc ex fastu eruditionis prae aliis, imprimis in dogmate justificationis per illam, in quo ponunt gloriam eruditionis superioris: hi tamen usque corde aliter cogitant dum audiunt confirmationes ex Verbo pro vita ab aliis; cogitant enim quod sola fides in se contineat opera, et quod conjuncta sint Secundum dogma justificationis, tametsi illud, sicut a multis docetur, plus separat opera a fide quam conjungit illa cum fide, immo removet illa ut non justificantia, quantum illis aliquid ab homine seu a voluntate ejus inest.
[3] Quod prorsus aliter doceatur in ecclesiis ubi sola fides recepta est, dum ex Verbo, quam dum ex doctrina, confirmari potest ex multis, ut in Ecclesia Anglicana, et in Ecclesia Lutherana. Notum est quod doctrina Ecclesiae Anglicanae doceat solam fidem, et quod praedicatores artificiose, ingeniose et eleganter adjungant ei opera, sicut recondita in fide, et quod ex fide percipiant aliquid conatus, sicut affectionis ad bonum faciendum; illi imprimis qui ad tertium aut quartum gradum per solam fidem justificati sunt; et quod illi apud quos sola fides ad illum gradum non operationem habuit, usque salventur, quia in fide latet bonum vitae reconditum, sicut in semine fructus facultas productionis: sed quod haec sint fetus animi gloriantis et se jactantis ex superiore eruditione ac ingenio prae aliis, supra in explicationibus capitum duodecimi et tertii decimi ostensum est. Quod in Ecclesia Anglicana prorsus aliter doceatur dum ex Verbo, et non simul ex doctrina, ad confirmationem velim adducere id quod in ecclesia illa quovis die festo docetur, et ab illis legitur qui Sanctam Caenam obeunt; quae sunt sequentia:
"The way and means thereto 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 f forgiveness of your offences of 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 the holy Table; lest after the taking of that holy sacrament the devil enter into you, as he entered into Judas, and fill you with all iniquities, and bring you to destruction both of body and soul."
Hic ne quidem nominatur fides, sed solum docentur opera, ex causa quia illa sunt ex Verbo, et non simul ex doctrina.
[4] Etiam Fides Athanasiana, quae in ecclesia illa saepe quotannis in festis coram populo legitur, ac recepta est, quia e Concilio, ut communis doctrina de Trinitate in omnibus ecclesiis Christianis, 1
docet haec de Domino, ac de ultimo judicio ab Ipso:
"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, which except a man believe faithfully, he cannot be saved."
Attende nunc, reflecte et explora, numne illi qui tam ingeniose ex doctrina praedicant, aut similia credunt, includunt talia fidei sicut recondita in illa: et quia credunt quod opera non 2
justificent, et quod nemo possit facere bonum a se quod est bonum, et quod bonum ab homine factum in se meritum habeat, omittunt facere, et credunt quod per reconditam vitam in sola fide, hoc est, in fide separata a bonis operibus, salventur. Sed contestari possum, quod illi qui ita credunt et simul ita vivunt, omnes in infernum veniant; at illi qui secundum praecepta in oratione praeparatoria ad Sanctam Cenam, et secundum Fidei Athanasianae ultima dicta, vivunt, in caelum veniant; hi etiam fidem habent, illi autem non habent, utcunque putent quod habeant. Dicitur, qui ex doctrina credunt et simul vivunt, quia plures, imprimis simpliciores, ex doctrina credunt, sed usque non simul ita vivunt, et hi salvantur.
[5] Simile est in Ecclesia Lutherana; ibi etiam in contrarium eunt illi qui ex doctrina et qui ex Verbo docent; qui ex doctrina, prorsus similiter ut in Ecclesia Anglicana de sola fide et de justificatione per illam docent, et tunc a salvationis medio separant et removent opera sicut non bona, et sicut meritoria, et inde non justificantia, quia ab homine; at cum ex Verbo, tunc similiter docent opera; ut constare potest ex illis quae pro communi coetu exstant scripta, et ideo in omnibus libris psalmorum sunt inserta, et vocantur "Obstacula Impaenitentium"; ubi sunt sequentia:
"Sancta Dei voluntas et manifestum Ipsius mandatum est, ut illi qui credunt praestent bona opera; quae cum propter justas causas fiunt, ac Verum finem intendunt, quae sunt praecipue propter gloriam Dei, et propter usus proximi, tunc Deo propter Christum accepta sunt, immo ex pura misericordia illa remunerat; adeo ut homo pro omni bono quod facit, remunerationem habeat; dat enim Deus laudem et honorem, ac aeternam beatitudinem, illis qui in patientia per opera student vitae aeternae: quare etiam Deus tam intense spectat ad hominum opera, Sicut manifestavit in suo sermone ad septem ecclesias in Asia, et ad omnes homines ubi de ultimo judicio: et ideo Apostolus Paulus his admonitionibus usus est ad exhortandum auditores suos ad bona opera, dicendo,
Ne defatigemur ad bonum faciendum, quia in suo tempore id messuri sumus absque intermissione' [ (Epist. ad Galatas, v1:9)] .
Quapropter qui divites sunt in bonis operibus, manifestant per id quod divites sint in fide, quoniam dum fides viva est, operatur illa per charitatem: immo fides, quae sola justificat, nusquam est sola et separata, sed secum fert bona opera, sicut bona arbor bonos fructus, sol lucem, ignis calorem, et aqua humiditatem."
Ex his nunc constare potest, quod in ecclesiis illis aliud doceatur ex doctrina et inde Verbo, et aliud ex Verbo dum non simul ex doctrina; et quod illi qui docent et simul vivunt ex doctrina, intelligantur per illos qui "adorant bestiam et ejus imaginem" (de quibus in versibus 9-11, nunc agitur); et quod illi qui docent et vivunt ex Verbo, intelligantur per illos de quibus (in versu sequente 12) dicitur, "Hic patientia sanctorum est, hic custodientes mandata Dei, et fidem Jesu."
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.