82、这事过后，一个从北部地区来的人气势汹汹地来到我面前，声色俱厉地威胁我说：“你就是那个想要建立新教会以迷惑这个世界的人吗？是你将由神那里从天而降的新耶路撒冷理解为新教会吗？是你在教导说，主必将真正的婚姻之爱赐给那些信奉新教会教义的人吗？你还将这爱的幸福快乐吹上天。这一切纯粹是瞎编乱造，是你为了让人们接受你的新思想所设的陷阱和诱饵。把新教会的那套理论简要说给我听听，我倒要看看它们能否自圆其说。”我回答说：“新耶路撒冷所指的新教会，其教义有以下几点:
⑴神只有一位，圣三一在祂里面，祂就是主耶稣基督。
⑵得救之信就是信祂。
⑶当离弃恶行，因为它们属于魔鬼，出自魔鬼。
⑷当行出善事，因为它们属于神，出自神。
⑸人必须貌似凭自己做这些事，又必须相信它们是由他里面的主通过他行出的。”
听完这话，那人的怒气暂时平息下来。但一番思考过后，他又严厉地看着我说：“这五条诫命就是新教会信和仁的教义吗？”“是的。”我回答。然后，他尖锐地问道：“你如何论证这第一条：神只有一位，圣三一在祂里面，祂就是主耶稣基督。”我说：“我是这样论证的：神难道不是一，是不可分割的吗？三位一体难道没有吗？若神为一，是不可分割的，那祂岂不就是一个人吗？若是一个人，那三位一体岂不就在这人里面吗？”至于祂就是主耶稣基督，我用以下经文来证明：祂从父神成孕（路加福音1:34，35）；就祂的灵魂而言，祂就是神，如祂亲口所说的，我与父原为一（约翰福音10:30）；我在父里面，父在我里面（约翰福音14:10，11）；人若看见、认识了我，就是看见、认识了父（约翰福音14:7，9）；从来没有人看见、认识神，只有在父怀里的独生子将祂表明出来（约翰福音1:18）；凡父所有的，都是我的（约翰福音3:35;16:15）；我就是道路、真理、生命，若不藉着我，没有人能到父那里去（约翰福音14:6），藉着祂，是因为祂在父里面；照保罗所说，神本性一切的丰盛，都有形有体地居住在祂里面（歌罗西书2:9）；而且我们还被教导：祂有权柄管理凡有血气的（约翰福音17:2）；也有权柄管理天上地下的（马太福音28:18）。从这些经文可知，祂是天地之神。”
他又问我：“你如何论证第二条：得救之信就是信祂？”我回答：“我用主亲口说的这些话来证明：父的意思是叫一切信子的人得永生（约翰福音6:40）；神爱世人，甚至将祂的独生子赐给他们，叫一切信祂的，不至灭亡，反得永生（约翰福音3:15，16）；信子的人有永生，不信子的人得不着永生，神的震怒常在他身上（约翰福音3:36）。”
然后，他又说：“请论证第三条和接下来的两条。”我回答说：“有必要证明当离弃恶行，因为它们属于魔鬼，出自魔鬼吗？当行出善事，因为它们属于神，出自神吗？人必须貌似凭自己做这些事，又必须相信它们是由他里面的主通过他行出的吗？整部圣经自始至终都在证明：这三条教义是正确的。一言以蔽之，圣经除了弃恶行善，信主神外还有别的吗？此外，有哪个宗教不提这三条？宗教就是教导人当如何生活的，不是吗？生活不就得弃恶行善吗？若非貌似凭自己，人如何弃恶行善？要是把这些教义从教会除去，不就等于除去圣经，除去宗教信仰了吗？它还算是教会吗？”听到这里，那人退下思索起来。不过，离去时仍有些愤愤不平。
82、之后有个人从北方冲出来，看着我怒气冲冲地说：“你就是那种想要建立新教会的人。你称新耶路撒冷来自于天国的神。你教导人们信仰这个教会，这样就会拥有婚姻之爱。你说婚姻之爱中有无尽的幸福与快乐。这一切不是你捏造的吗？你不是用这些话诱惑人吗？”
我回答说：“这个教会的信仰也就是新耶路撒冷有以下几点：
1、“只有一个神，三位一体存在于神中，神就是主耶稣基督。“
2、“拯救信仰就是要相信他。”
3、“要绝对避免罪恶，因为罪恶就是来自恶魔。”
4、“必须要做善事，因为善是属于神的。”
5、“做好事看上去好像是由人自我决定的，但人要承认这是来自于主，是主通过人来做。”
听到这些，这个人的怒气退去了一会儿。但想了片刻后，他又愤愤地说：“这五条就新教会的信仰？”
我说：“是的。”
他粗声地问我：“你怎么证明只有一个神，三位一体存在于神中，神就是主耶稣基督。”
我说：“我可以这样证明。”神是不是一个不可分割的吗？如果神是一个不可分割的，他不是一个人吗？若他是一个人，那么三位一体难道不存在于神之中吗？
“神就是主耶稣基督可以由以下几点证实：耶稣基督是神的儿子（《路加福音》1:34，35），所以从灵魂上讲，他就是神。所以他才说，我与父为一（《约翰福音》10:30），我在父里，父在我里（《约翰福音》3:35，16:15），他就是道路，真理，生命，若不凭借他，没有人能到父那里去（《约翰福音》14:6），神本性的一切都有形体地居住在基督里面。（《歌罗西书》2:9）他有权管理所有有血气的（《约翰福音》17:2），有权管理天上和地上（《马太福音》28:18）。
“所以主是天上和地上的神。”
这个人又问我怎么证实第二条信仰，即拯救信仰就是要相信他。
我用以下主的话来证实：
差我来者的意思，就是叫一切见子而信的人永生。（《约翰福音》6:39，40）
神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。（《约翰福音》3:15，16）
信了的人有永生，不信了的人得不到永生，神的震怒常在他身上。（《约翰福音》3；36）
之后，那个人又要我证明以后的几个信仰：
我回答道：“要避免罪恶，因为罪恶来自于恶魔还需要证明吗？善来自于主，行善好像是由人自我决定，但它实际是来自于主，是主通过人而行善，还需要证明吗？《圣经》从头至尾证实以上是真理，《圣经》不就是教人避免罪恶而做好事，并且信奉神吗？
“另外，没有哪一个宗教不传授这三点的。宗教教导人们如何生活，不是吗？不避免罪恶而做好事是怎样的一种生活？若人不能决定怎么做，那他怎么会去避免罪恶，怎么会去做好事呢？“
“你若排斥以上这几条信仰，也就是在排斥教会所信的《圣经》，你就是在排斥宗教信仰，你若排斥这些，教会也就称不上教会。”
听到这些后，这个人开始思考，然后灰溜溜地离开了。
82. After this a man from the northern region came rushing up to me, glowering at me in threatening fashion, saying in an incensed tone of voice: 'Are you the man who wants to seduce the globe by setting up a new church, the one you think is meant by the New Jerusalem which will come down from God out of heaven? Is it you who are teaching that the Lord will bestow on those who embrace the teachings of that church truly conjugial love, the delights and happiness of which you praise to the skies? Surely this is an invention, and you present it as a snare and lure to make people accept your new ideas. But tell me shortly what are the teachings of the new church, and I shall see whether they are in harmony or not.'
'The teachings, ' I replied, 'of the church meant by the New Jerusalem are these:
(i) God is one, in whom is the Divine Trinity, and He is the Lord Jesus Christ.
(ii) Faith leading to salvation is believing in Him.
(iii) Evil actions are to be shunned, because they are the work of the devil and come from him.
(iv) Good actions are to be done, because they are the work of God and come from Him.
(v) A person must perform these actions as if they were his own, but he must believe that they come from the Lord present with him and acting through him.'
[2] On hearing this his fury departed for a few moments. But after pondering for a while, he glowered at me again and said: 'Are these five commandments what the new church teaches about faith and charity?' 'Yes,' I answered. Then he asked roughly, 'How can you prove the first point, that God is one , in whom is the Divine Trinity, and He is the Lord Jesus Christ?' 'My proof,' I said, 'is this. Do you not agree that there is one, undivided God, and a Trinity? If there is one, undivided God, is He not one Person? If He is one Person, is there not a Trinity in that Person? He is the Lord Jesus Christ, as is clear from it being said that He was conceived of God the Father (Luke 1:34-35), and so in soul He was God. It follows from this, as He said, that He and the Father are one (John 10:30); He is in the Father, and the Father is in Him (John 14:10-11); whoever sees and knows Him, sees and knows the Father (John 14:7, 9); no one sees and knows the Father but He who is in the Father's bosom (John 1:18); all things of the Father's are his (John 3:35; 16:15); He is the way, truth and life, and no one comes to the Father except through Him (John 14:6). That means from Him, because He is in Him. Also according to Paul:
All the fullness of the Godhead resides bodily in him.
Moreover, He has power over all flesh (John 17:2); and He has all power in heaven and on earth (Matthew 28:18). It follows from this that He is the God of heaven and earth.'
[3] Then he asked how I could prove the second point, that faith leading to salvation is believing in Him. 'I prove this, ' I said, ' by the words of the Lord Himself:
This is the Father's will, that everyone who believes in the Son should have everlasting life. John 6:40.
God so loved the word that he gave his only son, so that everyone who believes in him should not perish, but have everlasting life. John 3:15-16.
He who believes in the Son has everlasting life.; but he who does not believe the Son will not see life, but the wrath of God remains upon him. John 3:36.
[4] Later he said, 'Prove your third and following points.' 'What need is there,' I answered, 'to prove that evil actions are to be shunned because they are the work of the devil and come from him? Or that good actions are to be done, because they are the work of God and come from Him? Or that a person ought to do good actions as if they were his own, but to believe that they come from the Lord present with him and working through him? The whole of Holy Scripture from beginning to end is a confirmation of these points. Is there anything else in it, to put it briefly, than shunning evil and doing good actions, and believing in the Lord God? Moreover, there cannot be any religion without these three points. Surely religion is a matter of how one lives; and what is this but shunning evil and doing good actions? How can a person do these things and believe in the Lord God, except as from himself? If therefore you take these things away from the church, you deprive it of the Holy Scriptures and also of religion; and without these it is no longer a church.'
On hearing this the man went off to think about it; but he still departed in an angry mood.
82. After this a man came rushing from the northern zone in a rage, and looking at me with a threatening expression and speaking in a heated tone, he said, "You are the one who is trying to lead the world astray by establishing a New Church, which you take to be meant by the New Jerusalem that will come down out of heaven from God, and by teaching that people who embrace the doctrines of this church will be blessed by the Lord with truly conjugial love, whose delights and happiness you exalt to the sky! Is that not something you just made up? Are you not just saying it as a snare and inducement to get people to go along with your new ideas?
"Tell me in short, however, what these New Church doctrines are, and I will see whether they hang together or not."
So I replied, "The doctrines of the church that is meant by the New Jerusalem are as follows:
"1. There is one God, in whom is the Divine Trinity, and that God is the Lord Jesus Christ.
"2. Saving faith is to believe in Him.
"3. Evils must be abstained from because they are of the devil and from the devil.
"4. Good deeds must be done because they are of God and from God.
"5. These good deeds must be done by a person as though he were doing them from himself, but he must believe that they are from the Lord in him and by means of him."
[2] When he heard this, the man's rage subsided for several minutes. But after some consideration, he again looked at me with a fierce expression, saying, "These five precepts - are they doctrines of the faith and charity of the New Church?"
And I answered, "Yes."
Then he asked me gruffly, "How are you able to demonstrate the first one, that there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ?"
"I demonstrate it," I said, "in this way. Is God not one and indivisible? Is there not a Trinity? If God is one and indivisible, is He not one person? If He is one person, is the Trinity not in that person?
"That He is the Lord Jesus Christ I demonstrate by the following points: Jesus Christ was conceived by God the Father (Luke 1:34-35), so that in regard to His soul He was God. And therefore, as He Himself says, the Father and He are one (John 10:30). He is in the Father and the Father in Him (John 14:10-11). He who sees Him and knows Him, sees and knows the Father (John 14:7,9). No one sees and knows the Father but He who is in the bosom of the Father (John 1:18). All things belonging to the Father are His (John 3:35, 16:15). He is the way, the truth, and the life, and no one comes to the Father except through Him (John 14:6), thus by Him, because the Father is in Him. And, according to Paul, all the fullness of the Godhead dwells in Him bodily (Colossians 2:9). And furthermore, He has authority over all flesh (John 17:2), and He has all authority in heaven and on earth (Matthew 28:18).
"From all this it follows that He is God of heaven and earth."
[3] The man then asked how I demonstrate the second precept, that saving faith is to believe in Him.
"I demonstrate it," I said, "by these words of the Lord:
This is the will of the Father..., that everyone who...believes in (the Son) may have everlasting life. (John 6:39-40)
God so loved the world that He gave His only begotten Son, that everyone who believes in Him should not perish but have everlasting life. (John 3:16,15)
He who believes in the Son has everlasting life; but he who does not believe the Son shall not see life, but the wrath of God abides on him. (John 3:36)"
[4] After that he said, "Demonstrate as well the third precept, and the ones that follow."
Then I replied, "What need is there to establish that evils must be abstained from because they are of the devil and from the devil, that good deeds must be done because they are of God and from God, and that these good deeds must be done by a person as though he were doing them from himself, but that he must believe they are from the Lord in him and by means of him? The Holy Scripture from beginning to end attests throughout that these three precepts are true. What else does it teach in sum but to abstain from evils and do good deeds, and to believe in the Lord God?
"And besides, there is not any religion without these three precepts. Religion has to do with a way of life, does it not? And what is that life but to abstain from evils and do good deeds. How can a person do these things and believe in them unless he does so as though he were doing them from himself?
"If you dismiss these precepts from the church, therefore, you dismiss the Holy Scripture from the church, and you also dismiss religion. And if you dismiss these, the church is not a church."
On hearing these things, the man withdrew and considered them. But still he went away in annoyance.
82. It was after these things that a man from a northern region rushed up, furious, looked menacingly in my face, accosted me in a scorching tone of voice, and said, "Is it you that wants to seduce the world, starting a new church that you take for the 'New Jerusalem' to descend from God out of heaven? And teaching that the Lord will give those who embrace that church's teachings a real love for marriage whose joy and happiness you praise to the skies? It's an invention, isn't it! And you bring this in as a snare, and a lure to attract people to your news, don't you! But give me a summary of what these teachings of the New Church are, and I'll see if they hold together or not."
I answered, "Here are the teachings of the church known as the New Jerusalem:
"First: There is one God, who has the Divine Trinity in him, and He is the Lord Jesus Christ.
"Second: The faith that saves is to believe in Him.
"Third: Avoid evils because they are the devil's and come from the devil.
"Fourth: Do good things because they are God's and come from God.
"Fifth: These good things should be done on a person's own initiative as if they come from him, but he should believe that they come to him and through him from the Lord."
His anger subsided for a few moments when he heard these things. But after some deliberation he again gave me a fierce look, saying, "So these five precepts are the New Church's teachings on faith and charity."
I answered, "They are."
Then he asked harshly, "How can you demonstrate the first, that there is one God, with the Divine Trinity in Him, and that He is the Lord Jesus Christ?"
I said, "This way. God is one and indivisible, isn't He? There is a Trinity, isn't there? If God is one and indivisible, He is one Person, isn't He? If one Person, isn't the Trinity in Him? That He is the Lord Jesus Christ comes from these things: He was conceived by God the Father (Luke 1:34-35), so as to His soul, He is God. And then, as He said Himself: The Father and He are one (John 10:30). He is in the Father and the Father in Him (John 14:10, 11). Whoever sees Him and knows Him sees and knows the Father (John 14:7, 9). No one sees and knows the Father except the One who is in the Father's bosom (1:18). All things of the Father are His (John 3:35; 16:15). He is the Way, the Truth, and Life, and no one comes to the Father except through Him (John 14:6). So He is from Him because He is in Him.
"And according to Paul, the whole fullness of the Divinity resides in Him bodily (Colossians 2:9).
"And moreover, He has power over all flesh (John 17:2).
And He has all power in heaven and in earth (Matthew 28:18).
"It follows logically from this that He is God of heaven and earth.
After that he asked how I demonstrate the second teaching, that faith that saves is to believe in Him.
I said, "I demonstrate it through the Lord's own words: 'This is the will of the Father, that everyone who believes in the Son have eternal life' (John 6:40). 'God loved the world so much that He gave His only Son so everyone who believes in Him will not perish but have eternal life' (John 3:15, 16). 'Whoever believes in the Son has eternal life, but whoever does not believe in the Son will not see life, but the wrath of God remains on him' (John 3:36).
Then he said, "Demonstrate the third teaching, too, and the ones that follow.
I answered, "What is the use of demonstrating that you should avoid evils because they are the devil's and from the devil, and that you should do good things because they are God's and from God, and that the person should do them on his own volition as if they came from him but should believe that they come to him and through him from the Lord?
"The whole Sacred Scripture from beginning to end confirms that these three teachings are true. What else does it say there, in short, but to avoid evil things and do good things and believe in the Lord God? And moreover, without these three things there isn't any religion. Religion has to do with life, doesn't it? And what life is there except to avoid evil things and do good ones?
And how can a person do these things and believe them except as if they came from himself? So if you take these things away from a church, you take away the Sacred Scripture, and religion, too, and a church with these removed is not a church.
When the man heard these things he stepped back and pondered.
But he still went away with resentment.
82. After this, a man from the northern quarter rushed up in a vehement mood and looked at me with a threatening countenance. Addressing me in an excited tone, he then said: "Are you the man who wishes to seduce the world by establishing a New Church, which you understand to be meant by the New Jerusalem about to come down from God out of heaven? and by teaching that to those who embrace the doctrinals of that Church, the Lord will grant love truly conjugial, the delights and felicity of which you exalt to heaven? Is not that a fiction? and do you not offer it as a bait and enticement for the acceptance of your novelties? But tell me briefly what those doctrinals of the New Church are, and I will see whether they are concordant or discordant." I replied: "The doctrinals of the Church which is meant by the New Jerusalem are these: I. That there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ. II. That saving faith is to believe in Him. III. That evils are to be shunned because they are of the devil and from the devil. IV. That goods are to be done because they are of God and from God. V. That these are to be done by man as of himself, but that he must believe that they are done by the Lord with him and through him."
[2] On hearing this, the man's fury abated for a few moments; but after some deliberation, he again looked at me with a grim countenance and said, "Are these five precepts the doctrinals of the faith and charity of the New Church?" and I answered, "They are."
He then asked sharply, "How can you demonstrate the first: That there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ?" I said: "I demonstrate it thus: Is not God one and indivisible? is there not a Trinity? If God is one and indivisible, is He not one Person? if one Person, is not the Trinity in that Person? That He is the Lord Jesus Christ, I demonstrate by the following: That He was conceived of God the Father (Luke 1:34, 35); that as to His soul He is God, and hence, as He himself says, that the Father and He are one (John 10:30); that He is in the Father and the Father in Him (John 14:10, 11); that he that sees Him and knows Him, sees and knows the Father (John 14:7,9); that no one sees and knows the Father save He who is in the bosom of the Father (John 1:18); that all things of the Father are His (John 3:35; 16:15); that He is the way, the Truth, and the Life, and no man comes to the Father save by Him (John 14:6), thus by Him because He is in Him; and, according to Paul, that in Him dwelleth all the fullness of the Godhead bodily (Conjugial Love 2[9]). Furthermore we are taught that He has power over all flesh (John 17:2). and that He has all power in heaven and on earth (Matthew 28:18). From these passages it follows that He is the God of heaven and earth."
[3] He then asked me, "How do you demonstrate the second: That saving faith is to believe in Him?" I replied: "I demonstrate it by these words of the Lord Himself:
This is the will of the Father, that all who believe in the Son shall have everlasting life. John 6:40.
God so loved the world that He gave His only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John 3:16.
He that believeth in the Son hath everlasting life; but he that believeth not the Son shall not see life; but the wrath of God abideth on him." John 3:36.
[4] He then said, "Demonstrate also the third and those that follow." I answered: "What need is there to demonstrate that evils are to be shunned because they are of the devil and from the devil? that goods are to be done because they are of God and from God? and that these are to be done by man as of himself, yet that he must believe that they are done by the Lord with him and through him? That these three doctrinals are true, is confirmed by the whole Sacred Scripture from beginning to end; for in one sum, what else does the Scripture contain save the shunning of evils, the doing of goods, and the believing in the Lord God? Moreover, without these three, there is no religion. Is not religion a matter of life? and what is life but the shunning of evils and the doing of goods? and how can a man do the latter and shun 1the former except as of himself? Therefore, if you remove these doctrinals from the Church, you remove the Sacred Scripture, and you also remove religion, and when these are removed from the Church, it is not a Church." On hearing this, the man withdrew and pondered. Yet he departed in indignation.
Footnotes:
1. The Latin is illa credere (believe the former), but the context indicates this should be illa fugere as in the translation.
82. After this a man from the northern quarter ran up to me in a rage, looked at me menacingly, and talking excitedly said, "Are you the man who would seduce the world by establishing a new Church, which you understand by the 'New Jerusalem' which is to descend from God out of heaven, and by teaching that the Lord will grant to those who embrace the doctrinal ideas of that Church a true marital love, the delights and felicity of which you exalt even to heaven? Is this not an invention? Do you not hold this out as a bait and enticement to the acceptance of your novelties? But tell me briefly what these doctrinal ideas of the new Church are. I shall see whether they are consistent or not."
I answered, "The doctrinal ideas of the Church which is meant by the 'New Jerusalem' are as follows: (1) There is one God, in whom is the Divine Trinity, and He is the Lord Jesus Christ. (2) Saving faith is to believe in Him. (3) Evils are to be shunned as sins, because they are of the devil and from the devil. (4) Goods are to be done, because they are of God and from God. (5) They are to be done by a man as of himself; yet he must believe that they are from the Lord with him and through him."
[2] On hearing these words, his fury abated for a few moments. But after some deliberation he looked at me grimly again and said, "Are these five precepts doctrinal ideas of the faith and charity of the new Church?"
I answered, "They are."
Whereupon he asked me roughly, "How can you prove the first, 'That there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ'?"
I said, "I prove it thus: Is not God one and indivisible? Is there not a Trinity? If God is one and indivisible, is He not one person? If one person, is not the Trinity in that person? That He is the Lord Jesus Christ, I prove by this saying:
He was conceived of God the Father (Luke 1:34-35);
So that as to the soul He is God, and hence, as He Himself says:-
The Father and He are one (John 10:30).
He is in the Father and the Father in Him (John 14:10-11). He who sees Him and knows Him, sees and knows the Father (John 14:7, 9).
No one sees and knows the Father but He who is in the bosom of the Father (John 1:18).
All things of the Father are His (John 3:35; 16:15).
He is the way, the truth, and the life, and no man comes to the Father but by Him (John 14:6).
Thus He is from Him because He is in Him; and, according to Paul
In him dwells all the fullness of the Godhead bodily (Colossians 2:9).
Further:
He has power over all flesh (John 17:2).
He has all power in heaven and on earth (Matthew 28:18).
It follows that He is the God of heaven and earth."
[3] Then he asked how I proved the second, 'That saving faith is to believe in Him.
I replied, "I prove it by these words of the Lord Himself:
This is the will of the Father, that every one who believes in the Son shall have everlasting life (John 6:40).
God so loved the world that He gave His only-begotten Son, that whosoever believes in Him shall not perish, but have everlasting life (John 3:16).
He who believes in the Son has everlasting life; but he who believes not the Son shall not see life, but the anger of God abides on him (John 3:36)."
[4] Then he said, "Prove the third also, and those that follow."
I answered, "What need is there to prove that 'evils are to be shunned because they are of the devil and from the devil'? And that 'goods are to be done because they are of God and from God'? And that 'these things ought to be done by man as if of himself, yet that he ought to believe that they are done from the Lord with him and through him'? Sacred Scripture from beginning to end confirms the truth of these three doctrines. What else does it contain in summary but admonition to shun evils and do goods and to believe in the Lord God? Without these three, moreover, there is no religion. Is not religion a matter of life? And what is life but shunning evils and doing goods? And how can a man do and believe these things except as of himself? Therefore if you take these doctrines away from the Church you take away the Sacred Scriptures from it, and you also take religion away from it, and when that is removed from it, the Church is not a Church."
On hearing these things the man withdrew and pondered; but still he left in indignation.
82. After this a man from the northern quarter ran up to me in a passion, regarded me with a threatening look, and addressing me in an excited tone said, 'Are you the man that wishes to seduce the world by establishing a New Church, which you understand by the 'New Jerusalem' that is to descend out of heaven from God? And by teaching that the Lord will grant to those who embrace the doctrinals of that church a love truly conjugial, the delights and felicity of which you exalt even to heaven? Is not this an invention? And do you not adduce this as an enticement and allurement to the acceptance of your novelties? But tell me in brief what are these doctrinals of the New Church? And I will see whether they agree or disagree.' I replied, 'The doctrinals of the Church which is meant by the 'New Jerusalem' are these:
(1) That there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ.
(2) That saving faith is to believe in Him.
(3) That evils must be shunned as sins, because they are of the devil, and from the devil.
(4) That goods must be done, because they are of God, and from God.
(5) That they are to be done by man as of himself; yet that he must believe they are from the Lord with man, and through him.'
On hearing these, for a few moments his fury abated. But after some deliberation he again looked at me with a fierce aspect and said, 'Are these five precepts doctrinals of the faith and charity of the New Church?' I answered, 'They are.'
And then he asked me, harshly, 'How can you prove the first, 'That there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ?'' I said, ‘I prove it thus: Is not God one and indivisible? Is there not a Trinity? If God is one and indivisible, is He not one person? If one person, is not the Trinity in that person? That He is the Lord Jesus Christ, I prove by these teachings; That:
He was conceived of God the Father (Luke 1:34-35);
so that as to the soul He is God, and hence, as He Himself says:
The Father and He are one (John 10:30).
That He is in the Father and the Father in Him (John 14:10-11).
That He that seeth Him and knoweth Him, seeth and knoweth the Father (John 14:7, 9).
That no one seeth and knoweth the Father but He who is in the bosom of the Father (John 1:18).
That all things of the Father are His (John 3:35; 16:15).
That He is the way, the truth, and the life, and that no man cometh to the Father but by Him (John 14:6).
Thus He is from Him because He is in Him; and according to the teaching of Paul, that:
In Him dwelleth all the fulness of the Godhead bodily (Colossians 2:9). And besides we are taught that:
He hath power over all flesh (John 17:2);
and that:
He hath all power in heaven and on earth (Matthew 28:18).
from which it follows that He is the God of heaven and earth.' He then asked me, 'How do you prove the second, 'That saving faith is to believe in Him?'' I replied, 'I prove it by these words of the Lord Himself:
This is the will of the Father, that all who believe in the Son shall have everlasting life (John 6:40).
God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life (John 3:16).
He that believeth in the Son hath everlasting life; but he that believeth not the Son shall not see life, but the anger of God abideth on him (John 3:36).'
Then he said, 'Prove the third also, and the following ones.' I answered, 'What need is there to prove that 'evils ought to be shunned because they are of the devil and from the devil?' And that 'goods ought to be done because they are of God and from God?' And that 'these things ought to be done by man as if of himself, yet that he ought to believe that they are done from the Lord with him and through him?' That these three doctrines are true the whole of the Sacred Scripture confirms from beginning to end. What else does it contain in summary, but admonition to shun evils and do goods, and to believe in the Lord God? And moreover, without these three there is no religion. Is not religion a matter of life? And what is life but the shunning of evils and doing goods? And how can a man do these and believe these except as of himself? Therefore, if you take these doctrines away from the church you take from it the Sacred Scriptures, and you also take away religion from it which being removed from the church it is not a church.'
On hearing these things, the man withdrew and pondered; and yet he went away in indignation.
82. Post haec Vir e Plaga septentrionali in vehementia accurrit, et me vultu minaci aspexit, ac tono inflammato alloquutus, dixit; "es tu qui vis seducere Orbem, instaurando Novam Ecclesiam, quam intelligis per Novam Hierosolymam descensuram e Coelo a Deo; ac docendo, quod Dominus illos, qui Doctrinalia ejus Ecclesiae amplectuntur, donaturus sit Amore vere conjugiali, cujus delitias et felicitatem exaltas usque ad Coelum; estne hoc Inventum, et affersne hoc ut aucupium et allectamentum ad accedendum ad tua Nova: sed dic mihi in summario, quae sunt illa Doctrinalia novae Ecclesiae, et videbo num concordent aut discordent;" et respondi, "Doctrinalia Ecclesiae, quae intelligitur per Novam Hierosolymam, sunt haec. I: Quod sit Unus Deus, in quo est Divina Trinitas, et quod Ille sit Dominus Jesus Christus. II: Quod Fides Salvifica sit credere in Ipsum. III: Quod fugienda sint Mala, quia sunt diaboli et a diabolo. IV: Quod facienda sint Bona, quia sunt Dei et a Deo. V: Quod haec facienda sint ab homine ut ab ipso, sed quod credendum sit, quod sint a Domino apud illum et per illum."
[2] His auditis per aliquot momenta recessit ejus furor; at post aliquam deliberationem iterum me torvo vultu aspexit, dicens, "sunt haec quinque Praecepta, Doctrinalia fidei et charitatis Novae Ecclesiae;" et respondi, "sunt;" et tunc aspere interrogavit, "quomodo potes demonstrare Primum, quod sit Unus Deus, in quo est Divina Trinitas, et quod Ille sit Dominus Jesus Christus;" dixi, "demonstro ita; estne Unus et Individuus Deus; estne Trinitas; si Unus et Individuus Deus, estne Una Persona; si Una Persona, estne Trinitas in illa; quod sit Dominus Jesus Christus, ex his, quod conceptus sit a Deo Patre, Luc. 1:34-35. et sic quod quoad Animam sit Deus; et inde, sicut Ipse dicit, quod Pater et Ipse unum sint, Joh. 10:30. quod Ipse in Patre et pater in Ipso, Joh. 14:10-11; quod qui videt Ipsum et cognoscit Ipsum videat et cognoscat Patrem, Joh. 14:7, 9: quod nemo videat et cognoscat Patrem, nisi Ipse qui in sinu Patris est, Joh. 1:18 quod omnia Patris sint Ipsius, Joh. 3:35, 16:15; quod sit Via, Veritas et Vita, et quod nemo veniat ad Patrem nisi per Ipsum, Joh. 14:6. ita ab Ipso, quia est in Ipso; et secundum Paulum, quod omnis plenitudo Divinitatis in Ipso corporaliter habitet, Coloss. 2:9. ac praeterea, quod Ipsi sit Potestas omnis carnis, Joh. 17:2 et quod Ipsi sit omnis Potestas in Coelo et in Terra, 1Matth. 28:18. ex quibus sequitur, quod sit Deus Coeli et Terrae."
[3] Postea interrogavit, quomodo demonstro Alterum, quod Fides salvifica sit credere in Ipsum; dixi, "demonstro per haec Ipsius Domini verba." "Haec est voluntas Patris, ut omnis, qui Credit in Filium, habeat vitam aeternam," Joh. 6:40. "Adeo dilexit Deus mundum, ut Filium suum Unigenitum dederit, ut omnis, qui credit in Ipsum, non pereat sed habeat vitam aeternam," Joh. 3:15-16. "Qui Credit in Filium, habet vitam aeternam, qui vero non credit Filio, non videbit vitam, sed ira Dei manet super illo," Joh. 3:36.
[4] Postea dixit, "demonstra etiam Tertium et sequentia;" et respondi; "quid opus est demonstrare, quod fugienda sint mala, quia sunt diaboli et a diabolo; quodque facienda sint bona, quia sunt Dei et a Deo; tum quod haec facienda sint ab homine ut ab ipso, sed quod credendum sit, quod sint a Domino apud illum et per illum. Quod haec Tria vera sint, confirmat universa Scriptura Sacra a principio ad finem; quid ibi aliud in summa, nisi quam fugere mala et facere bona, ac credere in Dominum Deum; et praeterea, absque his Tribus non est aliqua Religio; estne Religio vitae; et quid vita nisi quam fugere mala et facere bona; quomodo potest homo haec facere et illa credere nisi ut ab ipso; quare si removes haec ab Ecclesia, removes ab illa Scripturam Sacram, et quoque removes Religionem, quibus remotis Ecclesia non est Ecclesia." Vir ille his auditis recessit, et pensitavit; at usque abivit in indignatione.
Footnotes:
1. Prima editio: Terra;