----中文待译----
785. (Verse 3) And I saw one of his heads as it were wounded unto death. That this signifies the discordance of their doctrinals with the Word, in which love, life, and works are so often mentioned, which do not at all agree with that religious persuasion, is evident from the signification of the heads of that beast, as denoting the knowledge of the holy things of the Word, which are falsified and adulterated (concerning which see above, n. 775). By head, in the Word, where the church is treated of, and those who belong to the church, is signified intelligence and wisdom; and, in the universal sense, the understanding of truth and the willing of good. But because those treated of here are unwilling that the understanding should enter into the mysteries of faith, but desire it to be held captive in subservience to their mysteries; and as these are they who are described by the dragon and by this his beast, it follows, that by the head of this beast is signified knowledge; for where the understanding does not see, there intelligence does not exist, but in the place of it knowledge. And, moreover, of those who are in falsities we cannot use the term intelligence, but knowledge (concerning which see the Doctrine of the New Jerusalem 33); and from the signification of being wounded unto death, as denoting to disagree with the Word. For the doctrine which disagrees with the Word is dead; and this is what is signified by being wounded unto death.
[2] The discordance here meant is, that they separate the life of love, which is good works, from faith, and make the latter alone justifying and saving, and consequently take away every thing of righteousness and salvation from the life of love or from good works. Now because to love and to do are mentioned in the Word in a thousand passages, and as man is to be judged according to his deeds and works, and these do not accord with the above religious persuasion, therefore these things are signified by the death stroke of the head of this beast. From these things it is now evident that by these words, "I saw one of the heads of the beast as it were wounded unto death," is signified discordance with the Word, in which love, life, and works are so often mentioned, which do not at all accord with that religious persuasion.
That they do not accord is manifestly evident from this fact, that it is the dogma of this religious persuasion that faith alone justifies and saves without the works of the law; indeed, that if anything of salvation be placed in works, it is injurious, because man's merit and proprium are in them. Consequently, many abstain from doing them, saying in their heart, "good works do not save me, and evil works do not condemn me, because I have faith." On this ground also they declare that those are saved, who, at the hour of death, can pronounce with a sort of confidence that they have faith, whatever their life may have been.
But because deeds and works, also doing and loving, are mentioned in the Word in a thousand passages, and these things are not in accord with their religious persuasion, therefore those who maintain that persuasion have found means of conjoining these statements with faith. These statements therefore are signified by seeing one of the heads of the beast as it were wounded unto death, and by his death stroke being healed, and by the whole earth wondering after the beast. But how that wound was healed, namely, by assumed modes of conjunction, shall be explained in the following article.
[3] First, however, some passages shall here be adduced from the Word, where deeds, works, doing, and working are mentioned, in order that every one may see the discordance which is here signified by one of the heads wounded unto death; also that this wound is incurable unless man lives according to and does the precepts of the Word.
In Matthew:
"He who heareth my words and doeth them," is like "a prudent man; but he who heareth my words and doeth them not, is like a foolish man" (7:24, 26).
In Luke:
"Why call ye me Lord, Lord, and do not the things which I say? Every one who cometh to me, and heareth my words, and doeth them, is like a man who built his house upon a rock; but he who heareth and doeth not, is like a man who built his house upon the ground without a foundation" (6:46-49).
In Matthew
"He that was sown in good earth is he who heareth the Word and attendeth to it, and who thence beareth fruit and bringeth forth, some a hundred-fold, some sixty-fold, and some thirty-fold" (13:23).
Again:
"Whosoever shall break the least of these commandments, and shall teach men so, he shall be called least in the kingdom of the heavens" (5:19).
In John:
"Ye are my friends, if ye do whatsoever I command you" (15:14).
Again:
"If ye know these things, happy are ye if ye do them" (13:17).
Again:
"If ye love me, keep my commandments; he who hath my precepts and doeth them, he it is that loveth me, and I will love him, and will manifest myself unto him, and I will come unto him, and make my abode with him; but he who loveth me not, keepeth not my words" (14:15, 21-24).
In Luke:
Jesus said, "My mother and my brethren are they who hear the Word of God and do it" (8:21).
In Matthew:
"I was hungry and ye gave me to eat, I was thirsty and ye gave me to drink, I was a sojourner and ye took me in, I was naked and ye clothed me, I was sick and ye visited me, I was in prison and ye came unto me"; to whom the Lord said, "Come ye blessed, inherit the kingdom prepared for you from the foundation of the world"; to those who have not done these things, "Depart from me, ye cursed, into eternal fire, prepared for the devil and his angels" (25:35 to the end).
In John:
"My Father is the vinedresser; every branch which beareth not fruit, he taketh away" (15:1, 2).
In Luke:
"Bring forth fruits worthy of repentance; every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire; by their fruits ye shall know them" (3:8, 9).
In John:
"Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples" (15:7, 8).
In Matthew:
"The kingdom of God shall be taken away from them, and shall be given to a nation bringing forth the fruits thereof" (Matthew 21:40-43).
In John:
"He who doeth the truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God" (3:21).
Again:
"We know that God heareth not sinners, but if any one worship God, and do his will, him he heareth" (9:31).
In Matthew:
"The Son of man shall come in the glory of his Father with his angels, and then shall he render to every one according to his deeds" (16:27).
In John:
"Then shall they come forth, those who have done good unto the resurrection of life, but those who have done evil unto the resurrection of judgment" (5:29).
In the Apocalypse:
"I will give unto you every one according to his works; he who overcometh, and keepeth my works unto the end" (2:23, 26).
Again:
"Their works shall follow them" (14:13).
"The dead were judged according to the things which were written in the books, according to their works" (20:12, 13).
"Behold, I come quickly; and my reward is with me, to give unto every one according to his works" (22:12).
Again:
"Blessed are they who do his commandments" (22:14).
He said to the angel of the church of Ephesus, "I have against thee that thou hast left thy first love; remember whence thou art fallen, and do the first works, or else, etc." (2:4, 5).
It was said to the angel of the church of Smyrneans, "I know thy works"; to the angel of the church in Pergamos, "I know thy works"; to the angel of the church in Thyatira, "I know thy works"; to the angel of the church in Sardis, "I know thy works"; and to the angel of the church in Philadelphia, "I know thy works" (Apoc. 2:9, 13, 19; 3:1, 8).
The quality of the seven churches, as they are and as they will be, is examined and judged from their works, and according to their works, throughout those two chapters.
[4] The Lord also teaches good works, and their quality and the heavenly blessedness therefrom, in Matthew, chapters v., vi., vii., from beginning to end; also in the parables of the labourers in the vineyard; the husbandman and his servants; and the traders, to whom were given pounds, and to whom were given talents; the fig-tree in the vineyard, which should be cut down, if it did not bear fruit; the man wounded by robbers, to whom the Samaritan showed mercy (concerning whom the Lord asked the lawyer, which of the three was neighbour to him that fell among thieves, and when he answered, "He that shewed mercy on him," Jesus said, "Go and do thou likewise"); the ten virgins, of whom five had oil in their lamps and five had none; where oil in the lamps signifies charity in faith; besides various other passages.
[5] The twelve disciples of the Lord also represented the church as to all things of faith and charity in the aggregate; and in particular, Peter, James, and John, represented faith, charity, and good works in their order - Peter faith, James charity, and John good works. This is why the Lord said to Peter, when Peter saw John following the Lord, "What is that to thee, Peter? Thou, John, follow me," for Peter said of John, "What shall this man do?" (John 21:21, 22); and the Lord's answer signified that they who do good works should follow the Lord. Because John represented the church as to good works, therefore he leaned upon the breast of the Lord. That the church is in those who do good works, is also signified by the Lord's words from the cross, in John:
Jesus saw his mother, and the disciple whom he loved, standing by, and he said to his mother, "Woman, behold thy son"; and he said to that disciple, "Behold thy mother"; and from that hour that disciple took her unto himself (John 19:26, 27).
This signified that where good works are, there the church will be. For woman, and also mother, signify the church.
The passages quoted are all from the New Testament. The number in the Old Testament to the same purpose is still greater. As where it is said:
"Blessed are all those who keep and do the statutes, the judgments, and the precepts; and cursed are those who do them not" (as in Leviticus 18:5; 19:37; 20:8; 22:31, 32, 33; 26:4, 14, 15; Numbers 15:39, 40; Deuteronomy 5:9, 10; 6:25; 15:5; 17:19; 27:26); and in a thousand other passages.
Besides the passages in the Word where deeds and doing are mentioned, there is also a great number where love and loving are mentioned; and by loving is meant the same as by doing. For he who loves also does. For to love is to will, because every one wills what he inwardly loves; and to will is to do, since every one does, that which he wills, when he is able. A deed, moreover, is nothing else but the will in act.
Love is taught by the Lord in many passages.
As in Matthew 5:43-48; 7:12; Luke 6:27-39; 43 to the end; 7:36 to the end; John 13:34, 35; 14:14-23; 15:9-19 17:22-26; 21:15-23; and in brief in these words: "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 it, Thou shalt love thy neighbour as thyself; on these two commandments hang all the law and the prophets" (Matthew 22:35-38; Luke 10:27, 28; Deuteronomy 6:5).
To love God above all things, and the neighbour as oneself, is to keep the commandments, or do His precepts. (See John 14:21-24.) Moreover, the law and the prophets signify the whole Word as to all and every part thereof.
From all these quotations it is now quite clear that it is not faith separate from good works that saves, but faith from them and with them. For he who does good works has faith; but he who does not, has not faith.
785. Verse 3. And I saw one of his heads as if it had been wounded to death, signifies the discordance of their doctrinals with the Word, in which "love," "life," and "works," which do not at all agree with that religious principle, are so often mentioned. This is evident from the signification of the "heads" of that beast, as being the knowledge of the holy things of the Word which are falsified and adulterated (See above, n. 775). When the church and those of the church are treated of in the Word, "head" signifies intelligence and wisdom; and in the most universal sense the understanding of truth and the will of good. But as this treats of those who are not willing that the understanding should enter into the mysteries of faith, but who wish it to be held captive under obedience to their mysteries, and as these are described by "the dragon" and this his "beast," it follows that the "head" of this beast signifies knowledge [scientia]; for where the understanding does not see there is no intelligence, but in place of it knowledge. Moreover, intelligence cannot be predicated of those who are in falsities, but only knowledge (See about this in the New Jerusalem and its Heavenly Doctrine, n. 33). The above is evident also from the signification of "being wounded to death," as being in disagreement with the Word; for doctrine which disagrees with the Word is dead; and this death is what is signified by "being wounded to death."
[2] The discordance is that they separate the life of love, which is good works, from faith, and make faith alone justifying and saving, and they take away everything of justification and salvation from the life of love or from good works; and as loving and doing are mentioned in the Word in a thousand passages, and it is declared that man is to be judged according to his deeds and works, and as this does not agree with that religious principle, therefore this is what is signified by the death-stroke of the head of this beast. From this it can be seen that the words, "I saw one of the heads of the beast as if it had been wounded to death," signifies disagreement with the Word, in which "love," "life," and "works," which do not at all agree with that religious principle, are so often mentioned. That they do not agree is clearly evident from the fact that it is a dogma of that religion that faith alone, without the works of the law, justifies and saves, yea, that if anything of salvation be placed in works it is damnable, because of man's merit and what is his own [proprium] in them. For this reason many abstain from doing them, saying in their heart, Good works do not save me, and evil works do not damn me, because I have faith. From this principle they also assert that those are saved who about the hour of death declare with some confidence that they have faith, whatever their life may have been. But "deeds" and "works," also "doing" and "loving," are mentioned in the Word in a thousand passages, and as these disagree with that religious principle, therefore its dogmatists have devised means of conjoining them with faith. This, therefore, is the signification of the words "he saw one of the heads of the beast as if it had been wounded to death," and "the stroke of his death was healed, and the whole earth wondered after the beast." But how that stroke was healed, namely, by devised modes of conjunction, shall be said in the following article.
[3] In the first place, some passages shall here be quoted from the Word where "deeds," "works," "doing," and "working," are mentioned, that everyone may see the discordance that is here signified by "one of the heads wounded to death;" also that this stroke is wholly incurable unless man lives according to the precepts of the Word by doing them.
In Matthew:
Everyone that heareth My words and doeth them is like to a prudent man; but everyone that heareth My words and doeth them not is like to a foolish man (Matthew 7:24, 26).
In Luke:
Why call ye Me Lord, Lord, and do not the things that I say? Everyone who cometh to Me and heareth My words and doeth them is like a man that built a house upon a rock; but he that heareth and doeth not is, like unto a man that built a house upon the ground without a foundation (Luke 6:46-49).
In Matthew:
He that was sown in good earth, this is he that heareth the Word and giveth heed, and who thence beareth fruit, and yieldeth some a hundred-fold, some sixty-fold, some thirty-fold (Matthew 13:23).
In the same:
Whosoever shall break the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whosoever doeth and teacheth them, he shall be called great in the kingdom of the heavens (Matthew 5:19).
In John:
Ye are My friends if ye do whatsoever I command you (John 15:14).
In the same:
If ye know these things happy are ye if ye do them (John 13:17).
In the same:
If ye love Me keep My commandments. He that hath My commandments and doeth them, he it is that loveth Me; and I will love him, and will manifest Myself unto him. And I 1will come unto him and will make 2My abode with him. But he that loveth Me not keepeth not My words (John 14:15, 21-24).
In Luke:
Jesus said, My mother and My brethren are those who hear My 3word and do it (Luke 8:21).
In Matthew:
I was an hungered and ye gave Me to eat, I was thirsty and ye gave Me to drink, I was a sojourner, and ye took Me in, I was naked and ye clothed Me, I was sick and ye visited Me, I was in prison and ye came unto Me. And to these the Lord said, Come, ye blessed, possess as inheritance the kingdom prepared for you from the foundation of the world. And to those who had not done these things He said, Depart from Me, ye cursed, into the eternal fire prepared for the devil and his angels (Matthew 25:31-46 the end).
In John:
My Father is the vinedresser; every branch that beareth not fruit He taketh away (John 15:1, 2).
In Luke:
Bring forth fruits worthy of repentance; every tree that bringeth not forth good fruit shall be hewn down and cast into the fire.
By their fruits ye shall know them (Luke 3:8, 9; Matthew 7:19, 20).
In John:
Herein is My Father glorified, that ye may bear much fruit and become My disciples (John 15:7, 8).
In Matthew:
The kingdom of God shall be taken away from them, and shall be given to a nation bringing forth the fruits thereof (Matthew 21:40-43).
In John:
He that doeth the truth cometh to the light, that his works may be made manifest that they have been wrought in God (John 3:21).
In the same:
We know that God heareth not sinners, but if anyone worship God and do His will, him He heareth (John 9:31).
In Matthew:
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 deeds (1 Matthew 16:27).
In John:
Then shall come forth they that have done goods into the resurrection of life, but they that have done evils into the resurrection of judgment (John 5:29).
In Revelation:
I will give unto you to everyone according to his works; he that overcometh and keepeth My works unto the end (Revelation 2:23, 26).
Their works shall follow them (John 14:13).
The dead were judged out of the things that were written in the books according to their works. And the dead were all judged according to their works (Revelation 20:12, 13).
Behold I come quickly; and My reward is with Me, to give unto everyone according to his works (Revelation 22:12).
Happy are they that do His commandments (Revelation 22:14).
He said to the angel of the church of Ephesus, I have against thee that thou hast left thy first charity; remember whence thou hast fallen, and do the first works; but if not, etc. (Revelation 2:4, 5).
It was said to the angel of the church in Smyrna, I know thy works; to the angel of the church in Pergamos, I know thy works; to the angel of the church in Thyatira, I know thy works; to the angel of the church in Sardis, I know thy works; and to the angel of the church in Philadelphia, I know thy works (Revelation 2:9, 13, 19; 3:1, 8).
These two chapters treat of the exploration and judgment of those seven churches as to what they are and will be from their works and according to their works.
[4] Also in the fifth, sixth, and seventh chapters of Matthew from their beginning to their end the Lord teaches good works, and what they must be, and that thence is heavenly happiness; likewise in the parables of the laborers in the vineyard, of the husbandmen and servants, of the traders to whom pounds [minae] were given and those to whom talents were given; of the fig-tree in the vineyard which was to be cut down if it bore no fruit; of the man wounded by robbers, to whom the Samaritan showed mercy, respecting whom the Lord asked the lawyer which of the three was a neighbor, who answered, "He that showed mercy," and Jesus said to him, "Go and do thou likewise;" of the ten virgins, of whom five had oil in their lamps and five had none, "oil in the lamps" signifying charity in faith; also in other passages.
[5] Moreover, the twelve disciples of the Lord represented the church in respect to all things of faith and charity in the complex; and of them, Peter, James, and John represented faith, charity, and good works in their order, Peter faith, James charity, and John good works; therefore the Lord said to Peter, when Peter saw John following the Lord:
What is that to thee, Peter? Follow thou Me, John; for Peter said of John, What of him? (John 21:21-22).
This signifies that those who do good works must follow the Lord. Because John represented the church in respect to good works, he reclined at the Lord's breast. That the church is with those who do good works is also signified by the Lord's words from the cross to John:
Jesus saw His mother, and spoke to the disciple whom He loved, who was standing by; and He said to His mother, Woman, behold thy son; and He said to that disciple, Behold thy mother; and from that hour that disciple took her unto himself (John 19:26-27).
This signifies that where good works are, there the church will be, for in the Word "woman," like as "mother," signifies the church. Thus much from the New Testament; there are yet more passages in the Old Testament, as where:
All are called blessed who keep and do the statutes, the judgments, and the commandments, and those cursed who do them not (as in Leviticus 18:5; 19:37; 20:8; 22:31-33; 26:3-4, 26:14, 26:16; Numbers 15:39-40; Deuteronomy 5:9-10; 6:25; 15:5; 17:19; 27:26 in a thousand other passages).
[6] Besides those passages in the Word where "deeds" and "doing" are mentioned there are also very many where "love" and "loving" are mentioned; and "loving" means the like as "doing," since he that loves does, for to love is to will, since everyone wills what he interiorly loves; and to will is to do, since everyone does that which he wills when he is able. Moreover, what is done is nothing but the will in act. Respecting love the Lord teaches in many passages (as in Matthew 5:43-48; 7:12; Luke 6:27-39, 6:43-49; 7:36-50 to the end; John 13:34, 35; 14:14-23; 15:9-19; 17:22-26; 21:15-23), and in brief in these words:
Thou shalt love the Lord thy God in thy whole heart and from thy whole soul; this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang the law and the prophets (Matthew 22:35-38, 40; Luke 10:27, 28; Deuteronomy 6:5).
"To love God above all things, and the neighbor as oneself," is to do His commandments (John 14:21-24); and "the law and the prophets" signify the Word in all things and in every particular. From all these passages cited from the Word it is fully evident that it is not faith separated from good works that saves, but faith from good works and with them. For he who does good works has faith, but he who does them not has no faith.
Footnotes:
1. The photolithograph has "I will come," the Greek "we will make."
2. The photolithograph has "I will make," the Greek "we will make."
3. The photolithograph has "My," the Greek reads, "of God."
785. [Vers. 3.] "Et vidi unum capitum ejus sicut sauciatum in mortem." Quod significet discordantiam doctrinalium eorum eum Verbo, ubi "amor", "vita" et "opera" toties dicuntur, quae cum illo religioso prorsus non concordant, constat ex significatione "capitum" illius bestiae, quod sit scientia sanctorum Verbi, quae falsificantur et adulterantur (de qua supra n. 775): per "caput" in Verbo, ubi agitur de ecclesia et de illis qui ab ecclesia sunt, significatur intelligentia et sapientia, et in sensu universali intellectus veri et voluntas boni; at quia hic agitur de illis qui non volunt ut intellectus intret in mysteria fidei, sed quod ille captivandus sit sub obedientia illorum mysteriorum, et illi sunt qui per "draconem" et hanc ejus "bestiam" describuntur, sequitur quod per "caput" hujus bestiae significetur scientia; nam ubi intellectus non videt, ibi non est intelligentia, sed loco ejus scientia; et praeterea de illis qui in falsis sunt, non praedicari potest intelligentia, sed scientia (de qua re videatur Doctrina Novae Hierosolymae, n. 33): et ex significatione "sauciatum esse in mortem" quod sit discordare cum Verbo; nam doctrina quae cum Verbo discordat mortua est, et hoc mortuum est quod significatur per "sauciatum in mortem."
[2] Id quod discordat, est quod separent vitam amoris, quae sunt bona opera, a fide, et hanc faciunt solam justificantem et salvantem, ac vitae amoris seu bonis operibus omne justificationis et salutis auferunt; et quia in Verbo mille in locis dicitur "amare" et "facere", et quod homo secundum "facta" et "opera" judicandus sit, et haec cum religioso illo non concordant, ideo haec sunt quae significantur per "plagam capitis hujus bestiae in mortem": ex his itaque constare potest quod per "Vidi unum capitum bestiae sicut sauciatum in mortem" significetur discordantia cum Verbo, ubi "amor", "vita" et "opera" toties dicuntur, quae cum illo religioso prorsus non concordant. Quod non concordent, patet manifeste ex eo, quod dogma istius religiosi sit, quod sola fides absque operibus legis justificet et salvet, immo quod si in operibus aliquid salutis ponitur sit damnosum, propter meritum et propter proprium hominis in illis; quare etiam plures abstinent ab illis faciendis, dicendo corde, "Bona opera me non salvant, et mala me non damnant, quia fidem habeo": ex quo principio etiam declarantur illi salvati qui circa mortis horam ex quadam confidentia enuntiant se fidem habere, utcunque eorum vita fuerat. Sed quia in Verbo mille in locis dicuntur "facta" et "opera", tum "facere" et "amare", et illa discordant cum religioso illo, ideo dogmatici ejus invenerunt modos conjungendi illa cum fide: haec itaque sunt quae significantur per quod "viderit unum capitum bestiae quasi sauciatum in mortem", et quod "plaga mortis ejus sanata sit", et quod "admirata sit tota terra post bestiam"; sed quomodo plaga illa sanata est, nempe per inventos conjunctionis modos, dicetur in sequente articulo.
[3] Hic primum ex Verbo adducentur loca ubi "facta", "opera", "facere" et "operari" dicuntur, ut quisque possit videre discordantiam quae hic significatur per "unum capitum sauciatum ad mortem", tum quod plaga illa prorsus incurabilis sit, nisi homo vivat secundum praecepta in Verbo faciendo illa:
Apud Matthaeum,
"Qui audit verba mea..et facit illa", similis est "viro prudenti;.... qui vero audit verba mea et non facit illa", similis est "viro stulto" (7:24, 26);
apud Lucam,
"Quid, ..Me Vocatis Domine, Domine, et non facitis quae dico? Omnis qui Venit ad Me, et audit sermones meos, et facit eos, .... similis est homini aedificanti domum.... super petra:.... qui vero audit et non facit, similis est homini aedificanti domum super humo sine fundamento" (6:46-49);
apud Matthaeum,
"Ille qui in terram bonam seminatus est, hic est qui Verbum audit et attendit, et qui inde fructum fert et facit, alius centuplum, alius sexagecuplum, alius trigecuplum" (13:23);
apud eundem,
"Quisquis solverit..praeceptorum horum minimum, et docuerit ita homines, minimus vocabitur in regno caelorum; qui vero facit et docet, hic magnus vocabitur in regno caelorum" (5:19);
apud Johannem,
"Amici mei estis si feceritis quaecunque mando vobis" (15:14);
apud eundem,
"Si haec scitis, beati estis si feceritis illa" (13:17);
apud eundem,
"Si amatis Me, mandata mea servate:.... qui habet praecepta mea, et facit illa, ille est qui amat Me, .... et Ego amabo illum, et manifestabo illi Me Ipsum, et ad illum 1
veniam, et mansionem apud illum 2
faciam; qui vero non amat Me, verba mea non servat" (14:15, 21-24);
apud Lucam,
Jesus dixit, "Mater mea et fratres mei hi sunt, qui audiunt Verbum 3
meum et faciunt illud" (8:21);
apud Matthaeum,
"Esurivi et dedistis Mihi edere, sitivi et potastis Me, peregrinus tui et collegistis Me, nudus tui et induistis Me, aegrotus tui et visitastis Me, in custodia tui et venistis ad Me": quibus Dominus dixit, "Venite, benedicti, ...tanquam hereditatem possidete regnum paratum vobis a fundatione mundi": et dixit illis qui non fecerunt, "Discedite a Me, maledicti, in ignem aeternum paratum diabolo et angelis ejus" (25:31 ad fin. );
apud Johannem,
"Pater meus Vinitor.., omnem palmitem non ferentem fructum, tollit eum" (15:1, 2);
apud Lucam,
"Facite..fructus dignos paenitentia; omnis arbor non faciens fructum bonum, exscindetur et in ignem conjicietur;..ex fructibus cognoscitis eos" (3:8, 9 [; ac Matthaeus 7:19, 20]);
apud Johannem,
"In hoc glorificatus est Pater meus, ut fructum multum feratis, et reddamini discipuli mei" (15:7, 8);
apud Matthaeum,
"Auferetur" iis "regnum Dei, et dabitur genti facienti fructus ejus" (21:40-43);
apud Johannem,
"Qui..facit veritatem, venit ad lucem, ut manifestentur ejus opera, quia in Deo facta sunt" (3:21);
apud eundem,
"Scimus quod peccatores Deus non audiat, sed si quis Deum colit, et voluntatem Ipsius facit, hunc audiat" (Johannem 9:31);
apud Matthaeum,
"Venturus..est Filius hominis in gloria Patris sui cum angelis suis, et tunc reddet unicuique secundum facta ejus" (16:27 4
);
apud Johannem,
"Exibunt qui bona fecerunt, in resurrectionem vitae; qui vero mala fecerunt, in resurrectionem judicii" (5:29);
in Apocalypsi,
"Daturus sum vobis, unicuique secundum opera ejus;.... qui vicerit et servaverit usque ad finem opera mea" (2:23, 26);
"Opera illorum sequentur illos" (14:13);
"Judicati sunt mortui juxta ea quae scripta sunt in libris, secundum opera eorum;".... et mortui "judicati sunt omnes secundum opera illorum" ( 5
"Ecce venio cito, et merces mea Mecum, ut dem unicuique secundum opus ejus" (22:12);
"Beati qui faciunt mandata Ipsius" (22:14);
Dixit angelo Ephesinae Ecclesiae, "Habeo contra te, quod charitatem priorem reliqueris; recordare..unde excideris, ...ac priora opera fac; sin vero...." etc. (2:4, 5);
Dictum est angelo Ecclesiae Smyrnaeorum, "Novi opera tua"; angelo Ecclesiae in Pergamo, "Novi opera tua"; angelo Ecclesiae in Thyatiris, "Novi opera tua"; angelo Ecclesiae in Sardibus, "Novi opera tua"; et angelo Ecclesiae in Philadelphia, "Novi opera tua" (Apocalypsis 2:9, 13, 19, 3:1, 8 6
):
septem illae ecclesiae, quales sunt et quales erunt, in binis illis capitibus ex operibus et secundum opera illarum explorantur et judicantur.
[4] Docet etiam Dominus bona opera, tum qualia erunt, et quod inde beatitudo caelestis, apud Matthaeum, in capitibus quinto, sexto, et septimo, a principio ad finem eorum: tum in Parabolis de Operariis in Vinea, de Colonis et Servis ibi, de Negotiatoribus, quibus datae sunt Minae, et quibus data sunt Talenta: de Ficu in Vinea, quae exscinderetur si non fructum ferret: de Vulnerato a Latronibus, cui Samarita misericordiam fecit, de quo Dominus interrogavit legisperitum quis illorum trium esset proximus, qui dixit, "Qui misericordiam praestitit", cui Jesus dixit, "Abi tu et fac similiter": de decem Virginibus, quarum quinque habebant oleum in lampadibus, et quinque non; "oleum in lampadibus" significat charitatem in fide: praeter in aliis.
[5] Duodecim etiam discipuli Domini repraesentaverunt ecclesiam quoad omnia fidei et charitatis in complexu: et ex illis Petrus, Jacobus et Johannes repraesentaverunt fidem, charitatem, et bona opera, in suo ordine; Petrus fidem, Jacobus charitatem, et Johannes bona opera: inde quod Dominus dixerit ad Petrum, cum Petrus videret Johannem sequi Dominum,
"Quid ad te", Petre? "Tu sequere Me", Johannes, (Petrus enim dixit de Johanne, "Quid hic?") (Johannes 21:21, 22,)
significabat, quod sequerentur Dominum, qui bona opera faciunt. Quia Johannes ecclesiam quoad bona opera repraesentavit, ideo ille accubuit ad pectus Domini. Quod ecclesia sit apud illos qui bona opera faciunt, etiam significatur per verba Domini e cruce ad Johannem,
Jesus vidit matrem suam, et dixit ad discipulum quem amabat, qui adstabat; et dixit matri suae, "Mulier ecce filius tuus; et dixit discipulo illi, Ecce mater tua; et ex illa hora accepit illam discipulus ille ad se" (Johannes 19:26, 27);
per quae significabatur quod ecclesia erit ubi bona opera; per "mulierem" enim, similiter per "matrem", in Verbo significatur ecclesia. Haec e Novo Testamento: sunt adhuc plura in Veteri, ubi
Benedicuntur omnes qui statuta, judicia et praecepta custodiunt et faciunt, et maledicuntur qui illa non faciunt (ut Leviticus 18:5; 19:37; 20:8; 22:31-33; cap. 26 [3,] 4, 14, 15; Numeri 15:39, 40; Deuteronomius 5:9, 10; 6:25; cap. 7
15:5, 17:19, 27:26: et in mille aliis locis).
[6] Praeter illa loca in Verbo ubi "facta" et "facere" dicuntur, etiam sunt perplura ubi "amor" et "amare" dicitur; et per "amare" intelligitur simile quod per "facere", nam qui amat is facit; amare enim est velle, nam quisque vult quod interius amat; et velle est facere, quisque enim facit quod vult, quando potest; factum etiam non est nisi quam voluntas in actu. De amore docet Dominus multis in locis (Ut Matthaeus 5:43-48; 7:12; Luca 6:27-39, 43 ad fin. ; cap. 7:36 ad fin. : Johannes 13:34, 35; 14:14-23; 15:9-19; 17:22-26; 21:15-23); et in summa his verbis,
"Amabis Dominum Deum tuum in toto corde tuo, et ex tota anima tua;.... hoc est primum et magnum mandatum: [secundum] ..simile est illi, Amabis proximum tuum sicut te ipsum: ex his duobus mandatis..Lex et Prophetae pendent" (Matthaeus 22:35-38 [, 40] ; Luca 10:27, 28; Deuteronomius 6:5):
"amare Deum super omnia, et proximum sicut se ipsum", est facere praecepta Ipsius (Johannes 14:21-24); ac "Lex et Prophetae" significant Verbum in omnibus et singulis. Ex his et illis locis e Verbo allatis, plene constare potest quod non fides separata a bonis operibus salvet, sed quod fides ex illis et cum illis; nam qui bona facit, is fidem habet; qui autem non bona facit, is fidem non habet.
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