----中文待译----
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.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.
8. The editors made a correction or note here.
9. The editors made a correction or note here.
10. The editors made a correction or note here.
11. The editors made a correction or note here.