562.在灵界，我曾问过很多改革宗信徒，圣言、洗礼，以及在所有教会圣餐仪式之前，都吩咐他们悔改，为何不去实实在在行出来，他们的答复五花八门。有的说，只悔罪，再辅之以口头忏悔是一个罪人就足够了；有的说，这样的悔改不符合普遍接受的信，因为它是在人出于自己的意愿行事期间发生的。有的说：“若人知道自己无非是罪，那他如何检查自己？这好比把网撒到从湖底到湖面都满是含毒虫污泥的湖泊。”有的说：“谁能反省得如此深刻，以至于看到自己里面的亚当之罪，和由此涌出的实际罪恶呢？这些罪恶，连同原罪，不是已通过洗礼的水被洗刷干净，以及通过基督功德被抹除和掩盖了吗？那么悔改岂不是唯独折磨良心的过分要求吗？难道我们不是由于福音而在恩典之下，并且不受悔改硬法的束缚吗？”等等。有的还说，每当他们着手自我反省时，心里就极度害怕和恐惧，仿佛于曙色朦胧中看见一个恶魔挨近他们的床。这些事实清楚表明，为何真正的悔改在改革宗教会变得锈迹斑斑，可以说已被抛弃的原因。
当着这些人的面，我也问到那些仍坚持罗马天主教的人，他们在牧师面前忏悔是否真得那么难。他们回答说，一旦着手悔改，他们并不害怕向不太严厉的、听他们忏悔的神父列举自己的罪过。他们在收集这些罪过时，会体验到某种快乐，并且乐意倾诉罪过轻的，不过在忏悔严重点的时，也会有些犹豫。他们说，他们每年都会主动进行这样的忏悔，已形成惯例，而且赦罪会让他们的精神重新振奋起来。此外，凡不愿暴露心中污秽者，他们一律视为不纯洁。听到这番话，在场的改革宗信徒匆忙离开，有人加以嘲讽取笑，有人感到惊讶，然而也有人予以赞扬。
后来，一些属于天主教，但已生活在新教国家的人靠近我，他们的日常习惯不是如别处的同胞那样作特别的忏悔，而仅在自己的神父面前作一般的忏悔。这些人说，他们根本不能检查自己，追溯并展示自己实际犯下的恶行和隐密的想法，他们发现这样做令人厌恶和恐惧，如同想要穿过壕沟到达城墙，而全副武装的士兵站在城墙上大喊：“不要靠近。”这一切清楚表明，真正的悔改对于多次悔改的人来说，是容易的，但对于那些从不悔改的人，是极端困难的。
562. 在灵界, 我曾问过很多改革宗信徒, 圣言, 洗礼, 以及在所有教会圣餐仪式之前, 都吩咐他们悔改, 为何不去实实在在行出来, 他们的答复五花八门。 有的说, 只悔罪, 再辅之以口头忏悔是一个罪人就足够了; 有的说, 这样的悔改不符合普遍接受的信, 因为它是在人出于自己的意愿行事期间发生的。 有的说: “若人知道自己无非是罪, 那他如何检查自己? 这好比把网撒到从湖底到湖面都满是含毒虫污泥的湖泊。 ”有的说: “谁能反省得如此深刻, 以至于看到自己里面的亚当之罪, 和由此涌出的实际罪恶呢? 这些罪恶, 连同原罪, 不是已通过洗礼的水被洗刷干净, 以及通过基督功德被抹除和掩盖了吗? 那么悔改岂不是唯独折磨良心的过分要求吗? 难道我们不是由于福音而在恩典之下, 并且不受悔改硬法的束缚吗? ”等等。 有的还说, 每当他们着手自我反省时, 心里就极度害怕和恐惧, 仿佛于曙色朦胧中看见一个恶魔挨近他们的床。 这些事实清楚表明, 为何真正的悔改在改革宗教会变得锈迹斑斑, 可以说已被抛弃的原因。
当着这些人的面, 我也问到那些仍坚持罗马天主教的人, 他们在牧师面前忏悔是否真得那么难。 他们回答说, 一旦着手悔改, 他们并不害怕向不太严厉的, 听他们忏悔的神父列举自己的罪过。 他们在收集这些罪过时, 会体验到某种快乐, 并且乐意倾诉罪过轻的, 不过在忏悔严重点的时, 也会有些犹豫。 他们说, 他们每年都会主动进行这样的忏悔, 已形成惯例, 而且赦罪会让他们的精神重新振奋起来。 此外, 凡不愿暴露心中污秽者, 他们一律视为不纯洁。 听到这番话, 在场的改革宗信徒匆忙离开, 有人加以嘲讽取笑, 有人感到惊讶, 然而也有人予以赞扬。
后来, 一些属于天主教, 但已生活在新教国家的人靠近我, 他们的日常习惯不是如别处的同胞那样作特别的忏悔, 而仅在自己的神父面前作一般的忏悔。 这些人说, 他们根本不能检查自己, 追溯并展示自己实际犯下的恶行和隐密的想法, 他们发现这样做令人厌恶和恐惧, 如同想要穿过壕沟到达城墙, 而全副武装的士兵站在城墙上大喊: “不要靠近。 ”这一切清楚表明, 真正的悔改对于多次悔改的人来说, 是容易的, 但对于那些从不悔改的人, 是极端困难的。
562. I have asked many Protestants in the spiritual world why they did not practice active repentance, even though in all their denominations they were commanded to do so in the Word and in baptism and also before coming to Holy Communion. They had various responses.
Some said that it is enough just to feel contrition and then to orally confess to being a sinner.
Some said that repentance of the type mentioned above, because it is something we have to do of our own will, is not in agreement with the faith that is universally received.
Some said, "Who could examine themselves when they know they are nothing but sin? It would be like casting a net into a lake that is full from top to bottom of bad-smelling muck that contains stinging worms!"
Some said, "Who would be able to look so deeply into themselves that they could see the sin of Adam inside, as the source of all their actual evils? Aren't their evils and the sin of Adam washed away by the waters of baptism, and wiped away or completely covered over by the merit of Christ? What is repentance in that case but an imposition that seriously disturbs the conscientious? Surely, because of the Gospel we are under grace and not under the hard law of that repentance. " And so on.
Some said that when they set out to examine themselves, they are seized with dread and terror as if they had seen a monster next to their bed at twilight.
These responses reveal why active repentance in the Protestant Christian world is, so to speak, neglected and moldy.
[2] In the presence of these same people I asked some Roman Catholics about their acts of confession before their ministers and whether they experienced inner resistance to confession. They answered that after they were initiated into it, they were not afraid to list their misdeeds before a confessor who was not severe. They even felt some pleasure in compiling their list, and would laugh when they said some of the lighter things out loud, although they would state the serious ones a little more timidly. Every year, at the time established by custom of years past, they would go back willingly again. After absolution, they would celebrate. They also mentioned that they regarded as impure any people who were unwilling to disclose the uncleanness in their hearts.
When the Protestants who were present heard all this, they ran away. Some were laughing and guffawing; some were shocked but also gave the Catholics praise.
[3] Afterward some other people came along who were Catholic but had lived in Protestant areas. According to the customary practice there, they had gone before their priest and made not a specific confession like their companions from elsewhere in Catholicism but only a general confession. These people said that they were utterly unable to examine themselves, to investigate or divulge either the evils they had done or the secret evils in their thoughts. They felt as much resistance and terror as they would crossing through a ditch to climb ramparts where an armed soldier was shouting, "Stop! Go no farther. "
This makes it clear that active repentance is easy for those who have done it a few times, but those who have not done it experience tremendous resistance to it.
562. I have asked many of the Reformed in the spiritual world why they did not really repent, when this duty was laid upon them, both in the Word and at baptism, as well as before Holy Communion in all of their churches. They gave varying replies. Some said that contrition was sufficient, followed by a verbal confession of being a sinner. Some said that such repentance does not square with the universally received faith, because it is achieved by a person's action as a result of his will. Some said, 'How can anyone examine himself, when he knows he is nothing but sin? This would be like casting a net into a lake full from bottom to surface of mud teeming with noxious worms.' Some said, 'How can anyone engage in such deep introspection as to see Adam's sin in himself, the source from which all his actual evils have poured forth? Have these not been together with original sin washed away by the water of baptism, and wiped out and covered up by Christ's merit? What is repentance then but an imposition which sorely troubles the conscientious? Are we not as the result of the Gospel under grace, and not subject to the harsh law of that repentance you preach?' And there was more said of the same sort. Some said that when they have it in mind to examine themselves, they are struck by fear and terror, as if they saw a monster beside their bed in the twilight. These facts have made plain why it is that real repentance in the world of the Reformed Christian churches is as it were in decay and abandoned.
[2] While I was in their presence, I also asked some people who belonged to the Roman Catholic religion whether the confession they make before their priests was distasteful. They replied that once they had been introduced to the practice, they had no fears of reciting their offences in front of a confessor who was not severe. They experienced some degree of pleasure in making a collection of them, and cheerfully recited the more trivial ones, though they had some hesitation in doing the same with the more serious ones. They said that every year they freely returned to keep up the custom, and absolution cheered them up. They regard all as unclean who are unwilling to open up the filth in their hearts. On hearing this the Reformed who were present took themselves off, some smiling and laughing, some astonished, but none the less praising them.
[3] Later I was approached by some who belonged to the Catholic church, but had spent their lives in areas where there were Reformed Christians. It was their regular habit not to make a personal confession as their brothers did elsewhere, but only to make a joint confession before their priest. These people said that they were quite unable to examine and bring to light the evils they actually committed or secretly pondered; they found this as repugnant and terrifying as wanting to cross a ditch to a rampart where an armed soldier stood crying: 'Keep clear.' This makes it plain that real repentance is easy for those who have repented a number of times, but highly distasteful to those who have not.
562. I have asked many of the Reformed in the spiritual world, why they did not practice actual repentance, when it was enjoined upon them both in the Word and at baptism, as also before the holy communion in all their churches. They made various replies. Some said that contrition with a lip-confession that they were sinners, is sufficient; some that such repentance, because it takes place while man is acting from his own will, is not consistent with the generally accepted faith. Others said, "How can anyone examine himself, when he knows that he is nothing but sin? This would be like casting a net into a lake filled from bottom to top with mud containing noxious worms." Others said, "Who can look into himself so deeply as to see in himself Adam's sin, from which all his actual evils flow? Are not both kinds of evil washed away by the water of baptism, and removed or covered up by the merit of Christ? What then is repentance but a requirement, which sadly disturbs the conscientious? By the Gospel are we not under grace, and not under the hard law of that repentance?" and so on. Some said, that whenever they undertake to examine themselves, dread and terror fill their minds as if they saw a monster near their bed in the morning twilight. From all this the reasons are made clear why actual repentance in the Reformed Christian world has become rusty, as it were, and is discarded.
[2] In the presence of these persons I also asked some who adhered to the Roman Catholic religion about their actual confession to their ministers, whether it was difficult. They replied, that after they had been initiated into it they were not afraid to recount their trespasses to a confessor who was not severe, that they gathered them up with a kind of pleasure, telling the lighter ones cheerfully, and the more serious somewhat timidly; also from habit they freely returned annually to their appointed confession, and, after receiving absolution, to festivity; moreover, that they look upon all who are not willing to disclose the defilements of their hearts, as impure. Hearing this, the Reformed who were present hastened away, some deriding and laughing, some astounded and yet commending.
[3] Afterward some drew near who belonged to that same church, but had lived in Protestant countries, who, according to the usage there established, did not make a special confession, as their brethren do elsewhere, but a general confession to one who held the keys for them. These said that they were utterly unable to examine themselves, to trace out and set forth their actual evils and the secrets of their thoughts; and that they felt this to be as repugnant and terrifying as an attempt to cross a ditch to a rampart where an armed soldier stands and cries, "Keep back." From all this it is now clear that actual repentance is easy to those who at times practice it, but is extremely difficult to those who have not practiced it.
562. I asked many of the Reformed in the spiritual world why they did not practice actual repentance, although it has been enjoined upon them both in the Word and at baptism, and also before the Holy Communion in all their churches; and they gave me various answers. Some said that contrition was sufficient, when followed by the confession of being a sinner. Some said that such repentance, as it took place while a man was acting from his own will, did not accord with the faith generally received. Some said, "Who can examine himself, when he knows that he is nothing but sin? This would be like casting a net into a lake full of filth from bottom to top, in which noxious creeping things abound." Some said: "No one can look into himself so deeply as to see in himself the sin of Adam, from which all his own actual sins have arisen. These, together with that sin, have been washed away by the waters of baptism, and wiped off and covered over by the merit of Christ. What then, is repentance but an imposition which grievously disturbs the conscientious? According to the Gospel we are under grace, and not under the hard law of such repentance;" with much more to the same effect. Some said that whenever they were about to examine themselves, they were seized with dread and terror, as if they saw a monster by their bedside at dawn. In this way it was made clear why actual repentance in the Reformed Christian Church is not practiced, but rejected.
[2] I also asked, in their presence, some belonging to the Roman Catholic religion whether their actual confession before their ministers was a difficult matter. They replied that after they were initiated into it, they were not afraid to enumerate their sins before a confessor if he was not severe; and that they had a certain degree of pleasure in recollecting them, cheerfully recounting those of a lighter nature, but the more serious, timidly. They willingly repeated this customary duty every year, but after absolution they returned to their festivity; and they also regarded as impure all who would not disclose the defilement of their heart. On hearing this the Reformed who were present hastened away, some laughing and deriding, and some surprised, yet commending.
[3] Afterwards there came up some who were members of the Catholic Church, but who resided in Reformed countries. According to the usual practice there, they did not make individual confession, like their brethren elsewhere, but only took part in a general confession before their priest. They declared that they were wholly unable to examine themselves, to search out and bring to light their actual evils and the secrets of their thought; and that they felt it as repugnant and terrible to do so as they would to cross a trench to the rampart on which stood armed soldiers warning them not to approach. From this it may now be clear that actual repentance is easy with those who have occasionally practiced it, but extremely difficult for those who have never done so.
562. Quaesivi multos ex Reformatis in Mundo spirituali, cur non poenitentiam actualem egerunt, cum tamen hoc illis injunctum fuit, tam in Verbo, quam in Baptismate, et quoque ante sanctam Communionem in omnibus illorum Ecclesiis; et responderunt varia; QUIDAM, quod satis sit contritio, et tunc oralis Confessio, quod peccator sit. QUIDAM, quod talis poenitentia, quia fit operante 1 homine ex sua voluntate, non coincidat cum fide universaliter recepta. QUIDAM, quis potest se explorare cum scit quod merum peccatum sit; hoc foret sicut immittere rete in lacum a fundo ad superficiem plenum coeno, in quo vermes noxiae. QUIDAM, quis potest tam penitus se introspicere, ut videat in se peccatum Adami, ex quo omnia actualia sua mala scaturiverunt; suntne haec una cum illo per aquas baptismatis abluta, et per meritum Christi abstersa et contecta; quid tunc poenitentia nisi impositio, quae conscientiosos graviter turbat; sumusne ex Evangelio sub gratia, et non sub dura istius poenitentiae lege: praeter plura. QUIDAM dixerunt, quod dum intendunt se explorare, occupet illos formido et terror, sicut viderent monstrum juxta lectum tempore diluculi. Ex his patefactae sunt causae, cur Poenitentia actualis in Christiano Reformato Orbe sit sicut in situ et rejecta.
[2] Et quaesivi in praesentia illorum quosdam Romano-Catholicae religioni addictos de Actuali illorum Confessione coram suis ministris, Numeri illa refractaria fuerit, et responderunt, quod postquam initiati sunt in illam, non timuerint recensionem delictorum suorum coram Confessionario non severo, et quod cum quadam voluptate collegerint illa, et hilariter enuntiaverint leviora, at graviora aliquantum timide; et quod quotannis ad constitutum suum ex more libere redierint, et quod post absolutionem in festivitatem: tum quod omnes aspiciant sicut impuros, qui non aperire cordis sui inquinamenta volunt. His auditis Reformati, qui praesentes erant, aufugerunt, quidam ridentes et cachinnantes, quidam stupescentes et tamen laudantes.
[3] Postea accesserunt aliqui eidem Ecclesiae adscripti, sed commorati in Regionibus ubi Reformati, qui ex usu ibi solenni, non specialem, ut fratres illorum alibi, sed modo communem Confessionem coram Clavigero suo ediderunt; hi dixerunt, quod scrutari se, evestigare et evulgare mala sua actualia et secreta 2 cogitationis prorsus non potuerint, et quod sensiverint id ita repugnabile et terrificum, sicut velle transire fossam ad vallum, ubi stat miles armatus et clamat, ne accede. Ex his nunc patet, quod actualis Poenitentia facilis sit apud illos, qui aliquoties illam egerunt, sed summe refractaria illis qui non egerunt.
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