目录
启示录中新耶路撒冷所代表的新教会教义简述-（第1节）
《特兰托会议信纲》关于天主教的教义。-（第2-8节）
《协和信条》关于更正教的教义。-（第9-15节）
新教会教义简要分类。-（第16节）
一、从罗马天主教分离出来的更正教有诸多不同之处；但是它们在关于三位一体、源自亚当的原罪、基督之功的归算、唯信称义的认识上是一致的。-（第17-18节）
二、宗教改革之前天主教所持的信仰与宗教改革后更正教所持的信仰在关于上述四项——三位一体、原罪、基督之功的归算、因信称义——方面几乎相同，唯一的分别在于天主教将信与義或好行为联系在一起。-（第19-20节）
三、路德、梅兰西顿、加尔文等几位改教领袖秉承了天主教一贯持守的关于三位一体、原罪、基督之功的归算、因信称义的所有教义；只不过他们将義或善行从信分离出去，声称它们并不能共同参与拯救，以期在关于教会最基本要素（義与信）上与天主教完全切断关系。-（第21-23节）
四、尽管改教领袖们把好行为与他们的信连起来，甚至合在一起，不过这样的好行为在人里面是个被动的对象；然而天主教把好行为在人里面作为主动的对象与信相联合。尽管如此，更正教与天主教在关于信、行为和功德等立场上确实仍有它们一致性。-（第24-29节）
五、当今基督教神学的整个体系建立在三位上帝的观念之上，这样的上帝观起因于三位一体教义。-（第30-38节）
六、在“三个位格的三一、因而三位上帝”的观念被抛弃，并且“一位上帝、在他有神性的三一”的观念被接受之后，上述神学的教条就显出它们的错误。-（第39-40节）
七、于是，信独一上帝的真正得救之信，与好行为一起，被承认和接受。-（第41-42节）
八、此信乃是对救主耶稣基督这位上帝的信仰，其简单形式如下（1-5点）。-（第43-44节）
九、当今教会的信仰已使宗教与教会脱离，因为宗教在于对独一上帝的承认以及出于義*之信对这独一上帝的敬拜。-（第45-46节）
十、当今教会信仰不能与義相联并结出果子或好行为。-（第47-50节）
十一、从当今教会之信导致口头上的敬拜，而非生活上的敬拜；口头上的敬拜只有与生活相一致时才会被主接受。-（第51-52节）
十二、当今教会的教义被诸多似是而非的东西混杂，这些似是而非的东西被信仰所接纳；因此，当今教会的信条只能进入记忆，不能进入记忆之上的任何知性部分，只能在记忆以下层面被证明而已。-（第53-57节）
十三、当今教会的信条，若不费尽周折就无法被掌握和记住，因为它们容易被忘记；若不格外小心谨慎以免其裸露出现，就无法传讲也无法教导，因为健全的理智既不理解也不会接受。-（第58-59节）
十四、当今教会的信仰将人的属性归于上帝；例如，上帝向人类发怒；他希望得到和解，并因着对儿子的爱和他儿子的中保来和解；需要通过看到儿子的受难而得安慰，从而重归于怜悯；他将他儿子的公义归算给不义之人，这些人仅凭信就可以得到；他因此使他们从敌人变成朋友，从愤怒之子变成恩典之子。-（第60-63节）
十五、从当今教会的信仰中已经产生、并且还可能产生各样怪胎——例如，直接凭怜悯可瞬时得救；预定论；上帝并不关注人的行为，只在乎人的信；義（charity）与信（faith）之间并不相连；在皈依宗教中，人就像根木桩；以及其它许多邪说：类似的还有关于洗礼和圣餐礼的，他们根据唯信称义之教条推导出这些圣礼理应带来的益处；还有关于基督身位之说。这些邪说从初期直到如今，除了源自以三位上帝观为根基的教义，再无其它源头。-（第64-69节）
十六、当今教会走到尽头，其末后状态以“主的降临和世代的终结”（马太福音24:3）来象征。-（第70-73节）
十七、在当今基督徒教会台的诸谬横行，因而一切理的终结或荒芜，就是马太福音（24:21）中“那时必有大灾难、从世界的起头直到如今、没有这样的灾难、后来也必没有”所象征性表示的意义。-（第74-76节）
十八、当基督徒教会走向终结而处于末期阶段时，不再有爱，也不再有信，善与理的知识荡然无存，这种状态正是马太福音先前所说那一章中以下话语所表达的意思：那些日子的灾难一过去、日头就变黑了、月亮也不放光、众星要从天上坠落、天势都要震动（马太福音24:29）。-（第77-81节）
十九、但以理书和马太福音中的“公山羊”象征那些固执于当今称义之信者。-（第82-86节）
二十、启示录中的“龙”、他的两个“兽”、“蝗虫”都象征那些固执于当今“唯信称义”之教条者；被确证后的这个信仰还以“大城”（按着灵意叫所多玛和埃及，两个见证人在这里被杀害）和“无底坑”（蝗虫从这里出来）来象征。-（第87-90节）
二十一、若不减少那日子、凡有血气的、总没有一个得救（马太福音24:22）象征性表示除非一个新的教会被主建立，无人能够得救。-（第91-94节）
二十二、对当今教会信仰之教义的揭露与拒绝，以及对新教会信仰之教义的揭示和接受，正是启示录以下话语所象征的意义：坐宝座的说、看哪、我将一切都更新了、又说、你要写上、因这些话是可信的、是真实的（启示录21:5）。-（第95-98节）
二十三、由主建立的新教会就是启示录第21和22章所说的“新耶路撒冷”，她还被称为“新妇”和“羔羊的妻”。-（第99-101节）
二十四、新教会的信仰绝无可能与前教会的信仰并存，如果在一起，抵触和冲突势必发生，会导致人里面属于教会的一切事物毁灭。-（第102-104节）
二十五、天主教今日对基督之功的归算以及因信（基督之功的归算）而称义已经一无所知（尽管他们的教会最初乃是建立在这些信仰上），因为天主教完全被掩盖于外在的各样敬拜形式中。因此，如果他们在某种程度上从外在的敬拜仪式中收敛，并直接亲近救主上帝耶稣基督，那么他们就可以比更正教更容易被引向新耶路撒冷。-（第105-108节）
每个人的恶在死后都归算给他，善也如此； 一个人的善向另一个人的转移是不可能的；相信基督的公义或功德的归算或应用是一个虚构的信仰，因为这是不可能的。（附两个灵界见闻）-（第109-113节）
附录：新天与新教会的信仰（附两个灵界见闻）-（第114-115节）
新天与新教会的信仰，其普遍形式-（第116节）
新天与新教会的信仰，其具体形式-（第117节）
取自《揭秘启示录》中的几个灵界亲身见闻-（第118-120节）
Table of Contents:
Introduction - 1
The Doctrinals of the Roman Catholics concerning Justification: from the Council of Trent. - 2-8
The Doctrinals of the Protestants Concerning Justification: From the Formula Concordiae. - 9-15
A Sketch of the Doctrinals of the New Church - 16
I. The Churches which separated themselves at the Reformation from the Roman Catholic Church dissent in various points, but they all agree on the Articles concerning a Trinity of Persons in the Godhead, Original Sin from Adam, the Imputation of Christ's Merit, and Justification by Faith Alone. - 17-18
II. The Roman Catholics held exactly the same beliefs before the Reformation as the Reformed Church did after it concerning the four Articles mentioned above, namely, a Trinity of Persons in the Godhead, Original Sin, the Imputation of Christ's Merit, and Justification by Faith therein: with the sole difference that they united that Faith with Charity or Good Works. - 19-20
III. The leading Reformers, Luther, Melanchthon and Calvin, retained all the dogmas concerning a Trinity of Persons in the Godhead, Original Sin, the Imputation of Christ's Merit, and Justification by Faith, just as they were and had been with the Roman Catholics, but they separated Charity or Good Works from that Faith, and declared that they were not conjointly saving, in order that they might be completely severed from the Roman Catholics as to the very essentials of the Church, which are Faith and Charity. - 21-23
IV. Nevertheless, the leading Reformers adjoined Good Works, and even conjoined them, to their Faith, but in man as a passive subject; whereas the Roman Catholics did so in man as an active subject; and yet there is actually a conformity between the latter and the former as to Faith, Works and Merit. - 24-29
V. The whole theology of the Christian World at this day is founded on the idea of three Gods, arising from the doctrine of a Trinity of Persons. - 30-38
VI. The dogmas of the aforesaid theology are seen to be erroneous after the idea of a Trinity of Persons, hence of three Gods, has been rejected, and the idea of one God, in Whom is the Divine Trinity, received instead. - 39-40
VII. Then truly saving Faith, which is Faith in one God united with Good Works, is acknowledged and received. - 41-42
VIII. This Faith is Faith in God the Saviour Jesus Christ, which in its simplest form is as follows:
(1) There is One God in whom is the Divine Trinity, and He is the Lord Jesus Christ.
(2) A Saving Faith is to Believe On Him.
(3) Evil actions ought to be shunned because they are of the devil and from the devil.
(4) Good actions ought to be done because they are of God and from God.
(5) And these should be done by man as of himself, yet it ought to be believed that they are from the Lord, with Him and through Him. - 43-44
IX. The Faith of the present day has separated religion from the Church: for religion consists in the acknowledgment of One God, and in the worship of Him from the Faith of Charity. - 45-46
X. The Faith of the present Church cannot be united with Charity, or produce any fruits which are Good Works. - 47-50
XI. From the Faith of the present Church there flows forth a worship of the mouth and not of the life; when yet the worship of the mouth is accepted by the Lord only so far as it accords with worship which is of the life. - 51-52
XII. The doctrine of the present Church is bound together by many paradoxes which are to be embraced by faith; therefore its dogmas enter the memory only, and not into any part of the understanding above the memory, but merely into confirmations below it. - 53-57
XIII. The dogmas of the present Church cannot be learned without great difficulty, nor retained, since they slip from the memory, neither can they be preached nor taught without using great care and caution lest their nakedness appear, because sound reason neither perceives nor receives them. - 58-59
XIV. The doctrine of the Faith of the present Church ascribes to God human properties, as that He viewed man from anger, that He required to be reconciled, that He is reconciled through His love to the Son and by intercession, that He required to be appeased by the sight of His Son's misery, and thus to be brought back to mercy, that He imputes the righteousness of His Son to the unrighteous man who supplicates it from faith alone; and that thus from being an enemy He makes him into a friend, and from a son of wrath into a son of grace. - 60-63
XV. From the Faith of the present Church monstrous births have been produced, and may still be produced, such as, Instantaneous Salvation from Direct Mercy, Predestination, the notion that God does not attend to man's actions, but only to Faith, that there is no bond between Charity and Faith, that in conversion man is as a stock, with many other such enormities likewise concerning the Sacraments of Baptism and the Holy Supper, as to the principles of reason drawn from the doctrine of Justification by Faith Alone respecting the benefits they confer also as regards the Person of Christ. The heresies from the first period to the present day have flowed from no other source than the doctrine founded upon the idea of three Gods. - 64-69
XVI. The last state of the present Church, when it is at an end, is meant by the Consummation of the Age and the Advent of the Lord at that time. (Matthew 24:3). - 70-73
XVII. Infestation by falsities, thence the consummation of all truth, or desolation, in the Christian Churches at this day, is what is meant by the Great Affliction, such as was not from the beginning of the world, nor shall be. (Matthew 24:21). - 74-76
XVIII. That neither Love, nor Faith, nor the Cognitions of Good and Truth, exist in the last period of the Christian Church when it draws to its end, is meant by these words in the aforesaid chapter of Matthew:
After the tribulation of those days, shall the sun be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. (Matthew 24:29). - 77-81
XIX. Those who hold to the present belief in Justification by Faith Alone are meant by the he-goats in Daniel and Matthew. - 82-86
XX. Those who have confirmed themselves in the present belief in Justification by Faith Alone are meant in the Revelation by the Dragon, his two Beasts, and the Locusts: and this Faith, when confirmed, is meant there by the Great City, which is spiritually called Sodom and Egypt, where the Two Witnesses were slain also by the Pit of the Abyss from which the Locusts came forth. - 87-90
XXI. Unless a New Church is established 1 by the Lord, no one can be saved: this is meant by these words:
Except those days should be shortened, there should no flesh be saved. (Matthew 24:22). - 91-94
XXII. The exposure and rejection of the dogmas of the Faith of the present Church, and the revelation and reception of the dogmas of the Faith of the New Church, is meant by these words in the Revelation:
He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write: for these words are true and faithful. (Revelation 21:5). - 95-98
XXIII. The New Church about to be established by the Lord is the New Jerusalem treated of in the Revelation, chapters 21 and 22, which is there called the Bride and Wife of the Lamb. - 99-101
XXIV. The Faith of the New Church cannot possibly be together with the Faith of the former Church for, if they were together, such a collision and conflict would ensue that everything of the Church with man would perish. - 102-104
XXV. Roman Catholics at this day know nothing of the Imputation of Christ's Merit, or of Justification by Faith therein, into which Faith their Church has been initiated, because this lies entirely concealed under their external forms of worship, which are numerous. Wherefore, if they recede even in part from the externals of their worship, and approach God the Saviour Jesus Christ direct, and also receive the Holy Eucharist in both elements, they may be brought into the New Jerusalem, that, is into the Lord's New Church, before the Reformed. - 105-108
About Imputation. - 109-113
Memorable experiences taken from The Apocalypse Revealed. - 114-115
APPENDIX.
The Faith of the New Heaven and the New Church in its universal form. - 116
The Faith of the New Heaven and the New Church in its particular form. - 117
Three memorable experiences taken from The Apocalypse Revealed. - 118-120